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Full text of "The morning exercise methodized : or, Certain chief heads and points of the Christian religion opened and improved in divers sermons, by several ministers of the City of London, in the monthly course of the morning exercise at Giles in the Fields, May 1659"

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.2* 

PRINCETON,  N.  J.                            "* 



Collection  of  Puritan  Literature. 

Section                   /    /  2^° 

V 


L 


^ 


■r^ 


THE 

Morning  Exercif e 

METHODIZED; 

Or  certain  chief 

HEADS  and   POINTS 

Q-F'T  H  E 

i  ICHRISTIAN  RELIGION 

Opened  and  Improved  in  divers  \ 

SERMONS, 

BY   SEVERAL 

Minifters 

CITY  ".LONDON, 

In  the  Monthly  Courfe  of  the  MORNING 

EXERCISE  at    GILES  in  the  Fields. 
MAY   1659. 


Ecclef.  1 2. 1 1 .  The  words  of  the  wife  are  as  goads  ^  and  as  nails  fattened 
by  the  Ma  ft  ers  of  Affemblies,  wfgib  are  given  f rem  one  (hepheard. 

LOIS^DO  N,  Printed  by   S.  M.  for  Ralph  Smithy  at  the  fign  of  the 
Bible  in  Cornhily  near  the  Royal  Exchange,  166O. 


Digitized  by  the  Internet  Archive 
in  2013 


http://archive.org/details/morniOOcase 


To  the  Right  Honourable, 

CHARLES,  Earle  of  WARWICK^ 

NICHOLAS,     Earle  of  SCARSDALE  ; 

PHILIP,  Lord  WHARTON;  ?OHN 
GLYN  r  late)  Lord  Chief  Juftice  of  ENGLAND-, 
Sir  }:>h\  BROWN  LOP?  Baronet;  And  to  the 
Right  Wtflhipful  foHNGRE  W  Efq;  GILES  HUN- 
GERFORVEty    JOHN  T  IT  Efq,  T  HO  MAS 

ROBINSON  Efq;  And  to  the  reft  of  the  NoWitv. 
Gent-v    and  others  the  Inhabitants  of  Giles  in  the  Fields: 

Grace,  Mercj  <-.»d  Peace,  from  God  the  Father,   a„d  our 

Lord  f*f»*  Chri(t. 

Riahc  Honourable  and  Beloved, 

T  is  nofmall  advantage  to  the  holy 
life,  to  begin  the  day  with  God. 
The  Saints  are  wont  to  leave  their 
hearts  with  him  over  night ,  that 
they  may  find  them  with  hint  in  the 
Morning  5  when  I  awake  1  am  ftill  with  thee, 
faith  holy  David,  Pfal.  1 39.  18.  Before  earthly 
things  breakjn  upon  m,  and  we  receive  impreffions 
from  abroad,  'tis  good  to  feafon  the  heart  with 
thoughts  of  God,  and  to  confecrate  the  Early  and 
Virgin  operations  of  the  mind,  before  they  are 

^3  proftitutea 


The  Epiftle  Dedicatory 


ptoftitHtedto  bafer  obje&s.  When  the  world  gets 
thefiart  of  Religion  in  the  Mornings  it  can  hardly 
overt  dig  it  all  the  day  ;  andfo  the  heart  if  habitua- 
ted to  vanity  all  the  day  long  j  but  when  we  be- 
gin with  God,  rve  tahfi  him  along  with  us  to  all  the 
bufineffes  and  comforts  of  the  day  ;  which  being 
jeafonedwith  his  love  and  fear ',  are  the  more  fweet 
djjafavorytous, 

If there  were  no  other  benefit  of  the  Morning  Ex- 
ercife,  than  to  be  an  help  to  m  tn  this  fetting  the 
mind  on  work  upon  holy  things,  before  it  receive 
taint  from  the  woxld^and  the  difiraSiion  of  our  or- 
dinary affairs,  it  fboiild upon  that  account  be  a  very 
welcome  gueft  to  our  dwellings. 

But  there  are  other  benefits,  not  a  few  that  do 
attendit  wherever  it  goes  \  namely  ^that  it  hath  be- 
come an  happy  occapon  through  Gods  bleffing  of  ma- 
mfefiing  the  Unity  and  Brotherly  accord  of  the 
Minifters  of  this  City  \whileji  by  their  mutual la- 
bours they  ftrengthen  one  another s  hand*  in  the 
Lords  work  j  and  by  a  joynt  teftimony  confirm 
ihofe  truths  which  each  one  apart,  difpenceth  to  his 
own  Auditory  ;  for  in  the  mouth  of  two  or  three 
-WitnefTes    (Thall    every  word  be    eftablifhed  , 
Be  fide  s^    that  by    the  courfe  which  this  F  xer- 
otic hath  hitherto  hddb   each  Auditory  comeih  to 
.we  a  taftetf/  //    ieveral  gifts  which  one  and  the 

fame 


The  Epiftle  Dedicatory, 


trmts 


fame  Spirit  difpenfeth  for  the  ufe  of  edifying  5 
and  this  not -without  fome  conformity  to  the  antient0hcr  fr_ 
pattern,  where  the  feveral  Congregations  of  the anJ  jdvanca- 
Came  City,  were  not  plures  Ecclefias  CoIJa  terales,  Morning  e*- 
divers  Sifter- Churches ,  but  one   and  the  fame  the ivredUE 
Church,  we«/i«g  by  parts  in  feveral  places,  fed^^T^ 
andfuppltedby  Officers  in  coramon,^^  turns 
in  each  place  drjpencedthe  word  to  thentjoaving  their 
Government  in  comr.on, 

Now  this  Morning  Exerciie  hath  the  Lord  once 
and  again  fent  amongji  you  5  there  is  a  Providence 
that goeth along  with  Ordinances  5  the  journeys^ 
the  Apoftles  were  directed  by  the  Spirit,  as  well  as 
their  do&rines,  ASis  16.  7  The  courie  of  this 
Exerciie,  though  it  hath  been  ordered  by  mans 
choice,^/  not  without  Gods  dire&ion.  4 

To  you  is  this  word  of  Salvation  lent,  (faith 
holy  Paul,  ABs  1 g".  26.  )  not  come  or  brought^ 
but  SENT  i  and  that  as  a  meffage  from  our  hea- 
venly Father,  without  whofeprovidnece  a  Sparrow 
fallethnot  to  the  ground.   Now  it  concerneth  yon   to        + 
fee  what  ufe  you  will  make  fit :  Sermons  dye  not 
with  the  breath   in  w<  ich  they  were  uttered ;  i£ 
the  duji  of  the  Preachers  feet  bear  witnede  ctgail^f 
the  dejpifers  of  the  Gofpeljbeir  Sermons  much  mo\ 
Matth<ic.i^,i<>  -    Wherever  the  Word  is  preached, 
ftis  i«  fujTiWj  foi  dteftimony yhow  for  a  tefimonyi 

either 


The  Fpiftle  Dedicatory, 


either  to  them,  Matth.  1 4.  14.  or  againft  them* 
Mark  1 3,9.  God  kgepeth  exaSb  account  or  reckoning 
what  means  and  advantages  each  place  or  people 
have  enjoyed :  Three  years  have  I  come  feeking 
fruit,  Lukg  !3*  7-  Ending  to  the  three  years  of  his 
own  Miniftry,  which  then  were  fully  elapfed.  This 
SECOND  Miracle  did  Jefts  in  Canaan  of 
Galilee,  John  454-  He  taketh  notice  of  a  firft  and 
a  fecondj  fo  2  Pet  3.  1.   This  SECOND 
Epiftle  write  I  unto  you  ;  and]et.  25.  3.  Thefe 
THREE   AND  TWENTY  years  have 
I  fpoken  the  Word  of  the  Lord,  Vifing  early,&c. 
Ton  fee  Godkpeps  a  Memorial  how  many  years  the 
Gofpel  hath  been  amongjl  a  people  $yea>  every  day  /*/ 
upon  account;/^  fo  it  is  added^even  unto  this  day. 
What  preffing  Exhortations  yon  have  had\  how 
many,  and  how  \o\\gyou  have  enjoyed them,  all  is 
upon  the  File  ;  therefore  it  cone  erneth  you  to  fee  that 
all  this  be  not  without  fruit,  and  jome  notable  good 
efteft  ;  that  your  account  may  be  with  joy,  and  ?wt 
with  grief  and  fliame. 

The  rather  1  urge  thiSybecaufe  the  Exercifes  of 
jbis  Month  have  not  been  ordinary  Morning  Exer- 
Pes,  but  all  the  Arguments  were  picked  and  cho- 
fen,  (as  the  Preacher  fought  to  finde  out  ac- 
ceptable words,  even  words  of  trathyEccl  12  10) 
and  difaofed  into  a  certain  order  for  the  greater  bene* 


The  Epiftle  Dedicatory. 


fit  Itisobfervedthn  ihe  Ffalms  of  David  that  are 
alphabetically  dilpoled,  are  moft  c  u  the  com- 

pofure  ifo  I  hope  I  may  fay  without  offence,  thefe  Ser- 
mons digejled  into  #  method,  are  the  more  accurate  j 
with  wbatperfpicuity  &nd firength  they  are  m&naged%as 
to  the  Do&rin«l  part,  and  with  what  warnirh  apd  vi- 
gour as  to  the  Application,  [  cannot ffteal^being  ftriSi- 
ly  enjoynedfilence  by  my  Brethrens  fevere  modejlyy  but 
the  World  will  judge,  and yon  I  hope  will  evidence  by 
your  own  growth  in  grace,  and  the  knowledge  of 
our  Lord  JefusChrift. 

Thefe  Sermons  which  with  fo  greedy  attention  you 
formerly  heard  with  the  hearing  of  the  ear,  are  now 
written  for  a  memorial ;  and  that  they  may  befubjeSted 
toycur  view  and  more  deliberate  confederation  :  / 
fay  they  are  written  not  only  for  the  Churches  life,  but 
yours  in  fpecial  5  and  oh  that  they  may  be  written  upon 
your  hearts \engraven there  with  a  durable  Character y 
fuch  as  (hall  never  be  defaced! 

Honourable  and  Beloved^  hope  I  need  not  preffe  any 
of  you  to  get  thefe  books  into  your  houfes  ;  /  can 
eafily  prejume  it  of  the  abler  fort  amongji  you  ;  and 
would  earnejily  pnjfe  it  upon  the  meanefi,e<z/etf  the  fer- 
vants  in  your  Families,  that  they  would  ab  He  not  only 
0/Tuperfluousexpences,  but  deny  themselves  fome- 
what  ^tven  of  their  ordinary  conveniences,^  pur  chafe 
thefe  Sermons ;  which,  if  the  Miniftry fhould  failed 

judgement 


The  Epiftle  Dedicatory. 


judgement  which  England  was  never  in  fitch  danger  of  fince 
the  Gofpel  was  refrored  )  and  all  other  helps  both  in  pub- 
lick  and  private  jhould  be  cut  off]  which  God  forbid  ;  yet 
this  one  Book,  next  to  your  Bible  ,  would  be  a  ftock  of 
Divinity  which  might  fumijhyou  with  the  knowledge  of  the 
Eflentials  of  Religion,  andbelihp  Manna  to  yon  in  the  Wil- 
dernefie,  till  you  come  to  Canaan. 

to  that  end therefore ,  that  which  I  would  with  greateft  fe- 
riouiheffe  urge  upon  you,  is  to  get  the  iubflance  and  power 
of  the  truths  contained  in  them  into  your  hearts ,andfo  to  incul- 
cate them ,  efpecially  the  general  heads  of  them  upon  your  chil- 
dren and  lervants,  that  they  may  be  trained  up  in  the  know- 
ledge of  thefe  vital  principles,  which  are  of  fuch  ufe  for  the 
begetting  and  increafng  of  the  life  and  power  of  godlmefle. 
It  will  befad-tif  what  was  chiefly  intended  for  your  ufe,fhould 
fnde  leaft  fruit  amongji  you  ;  and  that  which  is  a  common 
good,  fhotdd  be  not  a  Monument  only,  but  the  aggravation 
of  your  unfruitfulnefle. 

But  I  hope  better  things  of  you  my  dearly  Beh<ved,and  things 
which  accompany  f dilation,  though  I  thus  jpeah^  The  good 
Lord  who  hath  put  this  price  into  your  hand,  give  you  an 
heart  to  prize  it,  and  to  improve  it;  that  you  may  not  re- 
ceive this  grace  of  God  in  vain.  In  this  hope  I  commend 
you  to  God5and  to  the  Word  of  his  grace?which  is  able  to 
build  you  up,  and  to  give  you  an  inheritance  among  all 
them  which  arc  fan&ified.     I  am 

Yours  in  the  fervice  of  the  Gofpel, 

THOMAS  CASE. 


The  Preface  to  the  Reader. 

Ot  to  tncreafe  the  number  of  Books  already  grown  in^ 
to  a  burden5and  more  apt  to  diftraft  minds  with  their 
v  arte  ty, thzn  to  edifie  them  with  their  Contents^buc 
iorapublick  teftimony  to  the  truth  oi  the  Cr(pel,and 
to  inform  the  ignorant,doth  this  Piece  crowd  into  the 
World.  Had  many  of  the  Brethren  adhered  to  their  own  privatein- 
clination5and  fir  ft  aimein  this  work,  thefe  Semens  had  only  been 
publiflied  by  word  of  mouth  to  the  Auditory  that  then  attended  on 
them.  To  write  to  the  World,  is  apprehended  by  them  as  a 
thing  tferydiftin<!i  from  freshing  to  a  company  of  a  few  broken- 
hearted Chriftians,  (  who  were  willing  to  take  this  help  along  with 
them  in  their  way  to  heaven)  and  to  need  more  exa&neiTe  of  care 
and  preparation. 

But  upon  the  ftrong  importunity  of  the  Auditors,  (fome  of 
them  perfons  of  great  worth  and  honour)  carrying  with  it  the 
face  of  a  Call  from  Goh,  as  valid  as  that  which  firft  invited  them 
to  the  work,  they  were  contented  againft  their  own  private  incli- 
nation to  yield  to  this  way  of  publication  for  the  profit  of  others  5 
but  with  thefe  C  AUT  IONS. 

Firft,  That  it  be  fignified,  that  it  was  not  intended  to  make  up 
a  Map  or  Cpmpleat  Body  of  Divine  Truths,  but  only  to  handle 
fome  more  necejfary  'points,  till  Providence  (hall  give  opportunity 
to  confider  the  reft. 

Secondly,  That  it  was  not  defigned  to  difcuffe  thefe  points  in  a 
Polemical,  but  pofitive  way  •,  and  futable  to  a  popular  Auditory, 

Thirdly,  That  it  be  underftood  that  the  Brethren  that  preached, 
were  not  acquainted  with  one  anothersftudies-.but  did  every  one  ex- 
prefTe  his  own  fenfe  in  the  point  recommended  to  him. 

Fourthly^  That  this  be  not  interpreted  to  be  the  work  of  the 

a  whole 


To  the  Reader. 


whole  Body  of  the  London-Miniflers^butoi  feme  of  them,which 
they  reDr|^.vvi^i|b^»<3re  f?^r*$AAAAA4-A a  *  *  hhhh 
Vartly  ,     that    the    other  very  Reverend  Brethren,  who'$lre%$t 
employed  in  this  Turn  and  Courfe  of  the  Morning  Exercije^ 
may  not  be  charged  with  their  weakncffes. 
Partly  ,    becaufe  they    have   not    without  fome  regret  obferveS 
that  trie  larger  Bngtifh  Annotations  jn  which  but  fome  few  only  of 
the  late  Affemhluto^thtx  with  fome  others,  had  an  hand,  are 
generally  afcribed  to  the  whole  Jffemhly^md  ufually  carry  the 
name  of  the  Afitmblies  Annotations^  as  if   done  by   the   joynt 
advice  of  that  grave  and  learned  convention. 
Fifthly,  That  fince  the  preaching  of  thefe  Sermons,  there 
hath  been  no  general  review  ^  but  every  one  took  care  of  trart- 
fcribing  his  own  Difcourfe,  and  fending  me  the  C0/7,  accordingly 
I  fent  it  to  the  Prefje. 

Sixthly^  That  if  any  of  thefe  points  feem  not  to  be  difcufltfcl 
according  to  the  full  latitude  and  worthimf  of  the  fubjetf,.  it  be 
remembred  that  each  Exercife  was  to-be  punctually  confined 
within  the  ftraits  of  an  home  ^  in  which  time  there  was  no  room 
for  larger  excursions.  £ 

Under  the  feverity  of  thefe  terms,  my  Brethren  have  contented 
that  I  fliould  ( if  I  law  fit )  expofe  their  labours  to  publick  view^ 
whichldowithallchearfulnefTe-,  Partly,  that  the  world  maybe 
confcious  to  our  Unity ,  foundneffe  in  the  faith ,  and  fobriety  *f 
judgement :  And  partly  expecting  from  thence  ( 1  will  fay  it, 
notwithstanding  the reftraints  their  modefty  hath  laid  upon  me) 
m  [mall  imreafe  and  return  of  fruit.  The  Lord  by  his  glO(?d 
Spirit  guide  you  into  all  truth, 

Tours  in  our  Lord  fefut, , 
ft.*  Thomas  Case. 


>W$5i  * 


mMMMmmimpmmm 

ral<Jc 

The  particular  heads  in  Divinity  difcuf- 
fed  in  thefe  feveral  Sermons  3  are 
thefe, 

^Erm.I.    Introduft.    Methodical  (y  ft  ems  of  the  (pecial 

\U  pints  of  Chriftian  Religion,  ufeful  and  profitable  for 

Minifiers  and  people.  Page  I . 

Serm*  II.  That  there  is  a  God.  p.  ip#. 

Serm.  III.  The  Trinity  proved  by  Scripturt.  p.  6j. 

Serm.  IV..  The  Divine  Authority  of  the  Scriptures,  p.  85, 

Serm.  V.   Man  created  in   an  h$ly9.  but  mutable  ft  ate 

P.  105! 
Serm,  VI.  The  Covenant  of  Works.  p.  120. 

Serm. VII.  The  faU  of 'man $  or  peccatum   originate  ori- 
ginal, p.  134, 

Serm.VlH.  Original  fin  inhering  •>  or  peccatum  origina- 
te originatum.  p.  149* 

Serm.  IX.  The  misery  of  mans  eflate  by  nature,        p.  173, 

Serm.X.  Mans  impotency  to   help  himfelf  out  of  mife- 

tjk  p.  202. 

Serm. XI.  Vhe  Covenant  of  Redemption,  p.  216. 

SerntXII,  7/;?  Covenant  of  Grace,  p.  233.. 

a    2  Serm.. XIII;. 


Serm.  XIII.  The  Mediator  of  the  Covenant^  described  in 
his  Perfon^Naturej  and  offices.  p.  261. 

Serm.  XI V.  Chrifts  Humiliation,  p.  258.  alias  2j$. 

Serm.  XV.  Chip  ft  ate  of  Exaltation.  p.  305. 

Serm.  XVI.  The  Satisfaction  of  chrifl.  P.337* 

Serm.  XVII.  of  Effectual  Catling.  p.3& 

Serm.XVIIL  'The true  Believers  union  with  chrift.  p.  377. 

Serm.  XIX.  The  nature  of  purification,  p.  403. 

Serm.  XX.  The  Believers  Dignity   and  Duty ,    or  High 
Birth  ^  and  Honourable  Employment.  P»433. 

Serm.  XXI.  Saving  Faith.  p.  455. 

%gn.  XXII.  Repentance  not  to  be  repented.  p.  48  j . 

Serm.  XXIII.  Of  Holinejje  its  nature  andnecejfity.  p.  554. 

Serm.  XXIV.  of*the  Refurreffion.  P»577. 

Serm.  XXV.  The  Day  of  judgement  ajferted.  p.  605. 

Serm.  XXVI.  of  Hell.  p.  62 i> 

Serm.  XXVII.  0/  Heaven.  p.  647. 

Serm,  XXVIII.  7^  Conclufion.  p.  677. 


THE 


Jfc  O 


The  INTRODUCTION 


a  T  i  m.   i.  13, 

HoldfaH  the  forme  of  found  words  which  thou 
baft  heard  of  me  in  faith  and  love  y  which  is 
in  Chrifl  Jefvs. 

T  was  the  Chara&er  which  our  Lord  gave  of  Jo&tt 
the  IBaptffr,//*  was  a  burning  and  afhining  lighti 
Such  (hould  every  Minifter  of  the  Gofpel  be ; 
ftuning  with  light,  and  burning  with  z,eal-,ht  J°k  f*  8f* 
(hould  have  an  bead  full  of  truth,  that  he  may 
diffeminate  and  fcatter  beams  of  (^/^/-know- 
ledge into  the  dar\^  world ;  and  an  heart  full 
of  love,  to  that  truth  which  he  holds  forth  to  others;  that  what 
he  fttb'iifhtth  with  his  lips,  he  may  be  ready  to  wltneffe  with  his 
life,  and  to  feds  up  the  teftimonj  of  Jefus  with  his  dsareft 
blood. 

Both  thefe,  our  Apoftle  in  this  Chapter,  (  after  a  pailiomte 
falutation  in  the  five  firft  verfesj  commendeth  to  Timo- 
thy ,  fcil. 

1.  To  look  to  his  light;  by  ftirring  up  the  gift  of  Cj  jd  that 
yeas  in  hw. 

Timothy  muft  not  fuflfer  his  gifts  to  lit  Jleeping  under  the  afhes;  V^-rt/?«r; 
but  muft  blow  them  */>,(as  the  *  word  fignifieth)  into  afire,byfiudy,  jgncm  ftpjtw 
prayer  and  cxecrfe.  jufciurt. 

B  2.  He 


The  Introduction.  Serm,  i 


Vca  8. 


2.  He  calls  upon  Timothy  to  look  to  his  z,ea/y  that  //^*  may 
not  be  extingnifhed ;  bur  that  his  heat  may  be  equal  with  his 
light :  And  this  he  doth  two  ways. 

1.  Negatively. 

2.  ^Affirmatively. 

1.  iS^egatlzel) ;  2fe  ##  afhamed  of  the  teflimovy  of  the  Lord, 
nor  of  me   his  Prlfoner. 

Minifters  of  the  Gofpel  muft  neither  be  a  fhams  to  "the  Go- 
fpel, nor  afhamed  of  the  Gofpel ;  no,  although  attended  with 
difgrace  and-  perfection  from  the  reprobace  world.  And  what 
herein  he  commends  to  Timothy r,  he  firft  pradtifed  in  his  own  per- 
fon,  ver.n.  Though  he  was  a  prlfoner  for  the  Gofpel,  yet  he 
was  not  afhamed  of  the  Gofpel :  I  fvjfer,  6cc.  nevertheleffe  I  am 
Rom.  1. 16.    m  afhamed.  ( 

2.  Affirmatively ;  The  Apofile  exhorteth  Timothy-  to  prepare. 
Ver.8.           for    perfecution  ;    Be  thou,  partaker-  of  the    affliltlons   of  the 

Gofpel. 

The  Minifters  of  the  Gofpel  fhould  be  fo  farre  from  being  Van- 
dalized at  the  fufferings  of  their  leaders y  that  they  fhould  be-  al- 
ways dlfclplinlng  themfelves  for  the  fame  warfare  ;  to  / reach  the 
Croft  of  Chrilt,  and  to  be  ready  alfo  to  bear  theCrofle,  makes  a 
compleat  Minito  of  the  Gofpel. 

This  the  ApoiUe  urgethupon  a  three-fold  account. 

J .  A  good  Caufe. 
,  2.  Good  Company. 

3.  A  good  Captain. 

Timothy  and  other  Evangelills ,  they  have  no  reafon  to  be 
afraid  or  afham'd  of  their  fufferings ;  for , 

I.  They  have  a  good  Caufe ,  ver.  12.  For  the  which  canfe  I 
fuffer-  what  Caufe  is  that  ?  why,  the  Go/pel,  ver,  10.  And  this, 
heprefer.ts  under  a  twofold  commendation.    < 

1.  The  glory  of  the  Gofpel. 

2.  The  manifeflation  of  that  glory-. 

Ephtf  3.  8.  i.  The  glory  of  the  Gofpel ;  As  having   wrapt  up  in  it   the. 

unfearchablerkhesof  JdTusChrift;  grace  and  glory, hollveffe  and 
hafpincffe  :  He  hath  faved  us,  and  called  us  with  ar.  holy  cat* 
ling.  Believers  have  begun  their  everlafting  falvation  on 
this  fide  heaven.. 

^  a.  The 


Serm.  i.  The  IntrodnSlion. 


2.  The  maniffiation  of  that  glory:  It  \yis  riven  from  twr- 
nhy\  but  it  is  reveal. d  by  the  appearance  of  our  Lord  end  Sa- 
viour in  the  flefh  ;  it  lay  hid  in  Gods  purpofi  ;  but  i:  is  b;  ongfo 
t)  light  intheGofpel,  ver.gt  10.  Such  a  glmom  gift,  and  fo 
ghrioufly  unveiled  is  worth,  not  only  our  />?**-,  but  our  blood  ; 
not  ;>,?/*/  only,  but  perfection ;  yea,  tofufferinfuch  a  caufe,  i> 
not  more  our  */*ys  than  it  is  our  dignity. 

2.  They  have  £0;J  company :    Saint  ?*#/  himfelf  is   in  the 
Z/>rf#  of  them;  wno  though  an  Apoftle,  by  extraordinary  miffion 
and  commiffiony  vex.  II.  yet  was  not  only  a  Preacher  of  cheGo- 
fpel, but  a  Sufferer  for  xhtGofyt\yzer.iitFor  which  caufe  I  fuffer 
thefe  things:  what  things?/? //.Imprifonment  and  affliftion,tw8.  A 
fuffer  er ,and  yec  ««/■  afkamed  of  his  fuffe rings :  Neverthelejfe  I  am 
not  afkamed.     They  may  be  afhamed  of  their  fufferings,  that  fuf-  C^f*  Uc*t 
ferfor  finne ;  but  offerings  fo:  C/>r//?  and  his  (7*$/,  are  mac-^^"1*  *•* 
terof  triumph  and  re  joy  ring,  i  Pet,  4.  13, 16.    Here  is  encou-  lPc^   -  f  ■ 
ragement  for  Gofpel-furferers. 

And  Thirdly,  They    have  4  jW  Captain:  SetatfCbZtff*/;* 
Caftain  of  oar  faluation.    who,  that  he  might  intender  his  own 
heart  towards  his  TufFering-fol lowers  by  his  own  experience  ;  wo* 
made  perfect  through  fufferings ;  and  accordingly  he  is  very  tender 
of,   and  faithful  to  all  that  endure  perfection  for  his  fake  ;  this  Hvb.  %.  ioi 
was  a  ground  of  the  Apoftle  his  confidence,  lam  not  afhamed; 
for  I  ksi0rv  ™hom  I  have  believed :  I  know  him  by  report ,  and 
I  know  him  by  experience :  I  know  his  faithfulneffe,  and  I  know 
his  All-fujficiency  :  I  have  depofited   my  liberty ,    my  life,  my 
body,  my  foul,  my  all  in  his  cuftody  ;  and  I  am  perfwaded  as  he. 
is  able ,  fo.he  is  willing  to  keep  all  fafe,  to  his  glorious  appea- 
rance: Imaybealofer/0?*  Chrifly  I  fhall  be  no  lofer  by  him; 
whatever  I  lay  down  now,  I  fhall  take  up  again  one  day ,  with 
the  advantage  of  immortality;  he  will  keep  the  trufi  I  have  com- 
mitted to  him;  it  is  but  equity  that  I  fhould  keep  the  trufi  which  T$p  ^^7* 
he  hath  committed  to  me;  even  the  glorious  Goifd  of  the   bit  fed  QZkm  ^.v.12. 
God  committed  to  my  trufc ;   committed  to  me  upon  thofe  very  twxakm  wt-- 
termes,  that  I  ihould  not  only  publifb  it  with  my  %,  but  attefi  &*•*•*%**¥• 

it  w"th  my  blood.  Vi'lm*'  1  11. 

Thus- m  his  own  perfon  trie  Apo^lefets  Timothy  and  his  Suc- 
reiTors    a  Copy  ,   and  an  Encouragement ;    which   he  windeth 

B  2  up;/ 


The  Introduction.  Serm.  i. 


up  in  the  words  of  my  Text;    the  fnm  0ftf}e^reacljer0 

Hold  fafi  the  frme  of  found  words ,  &c.  q.  d.  "  Thefre- 
u  mijes  confidered  •  let  neither  pleafures  nor  perfection ;  the  love 
"  of  lifey  nor  tie  fear  of  death ,  take  thee  off  from  a  faithful  and 
"  vigorous  dif charge  of  thy  (JMinifterial  office ;  but  whatfosvev 
u  if  may  coft  thee, 

Hold  fafi  the  form  of  found  doUrine,  &C. 

Briefly  for  the  opening  of  the  words. 

The  form~]  v-mrf-moty  in  the  Greeks  it  fignifies  a  Module  or 

^  Tlatforme^  a  Frame  of  words  or  things,  methodically  difpofed; 

•Tl$&!  as  Printers  fet  and  compofe  their   Cbtratters  or  Letters  in  a 

Table. 

Words']  By  words,  we  are  to  underftand  doUrine,  evangelical 

truths,  the  frinciples  of  Chriftian  Religion. 

r  Sound']  And  they  are  called  Sound  words,  either  from  the  in- 

ftfw°V™*      trinfecal  nature ,  when  they  are  purely  taught  and  delivered  ;  E- 

vangelical  truths  without  mixture;  the  principles  of  Religion  in 

their  native  purity  and  fmplicity ;   Truth  and  nothing  elfe  but 

truth.   Or  elie  found  words,  from  their  effett  and  operation  ,   be- 

caufe-  th-y  be  of  an  healing  vertue  and  in  flue  net,   like  the  waters 

»-    ,  in  £z>ckils  vifon,  that  iifued  out  from  under  the  *  threshold  x>f 

■  V*r.  o.47'  *    t^l£  Sanftuary  ;  b>&.V/>  *  healed  wherever  they  came. 

'  wh'ch  thou  haft  heard  of  me ]  Ic  may  be  underftood  of  the 
TvkolePlyitforme  of  Cjofyd-dottrine  in  general.  Or, 

Elfe  (very  probably  )  of  a  Collettitn  of  fome  principal  points 

of  Religion,  which  the  Apoftle  had  methodically  digefted ,  and 

either  pr -cached  in  Timothy  his  hearings  or  drawn  up  in  writings 

and  committed  to  Timothy  as  a  truft  and  treafure,  not  only  for 

his  own  help  and  direction  in  preaching  but  to  tranfmit  over  to  o- 

thers,for  the  ufe  and  benefit  of  fuccecding generations  in  the  Church 

vnv  atihfip  -m-  0f  C hritl,  fo  called  in  the  next  verfc,  That  good  thing  which  was 

&KcL7v$»€m   committed  to  ihte  ;  and  fo  expounded,  chap.  2.   2.    The  things 

1    im.tf.2o*  jpfcfjj  tfo0H  foaj}  fcard  of  me   among  ft   many   tvitneffesy  the  fame 

commit  thou  to  faithful  men  who  frail  be   able   to    teach    others 

alfo. 

Hold  fafi]  Creek,  *%\  th^  wore  hath  a  double  fignification ; 
fcil.  to  /w,a  d  to  hold;  ad  both  of  thefe  theApoftle  com- 
mends to  Timothy ;  namely, 

1.T0 


Serin.  I.  The  JntrodnStion.  5 

t.  To  havefachz.  frmor  colleftionot  Gofpel-doctrines ,  as  a 
Type  or  Exemplar  to  which  hefhould  conforme  in  his  Miniftry. 
2.  To  hold  it ;  i.  e.  to  hold  it  faft ,  Not  to  [verve  from 
it  in  the  coUrU  of  his  Miniftry  y  but  ptrtinacioufly  to  ad- 
here to  it ;  not  to  fnffer  it  to  be  corrupted  by  men  of  erroneous 
principles,  nor  to  fart  with  /ruponanytermesin  the  world;  but 
to  ftand  by  it>  and  own  it  againft  all  oppofition  and  perfection 
whatfoever. 

This  I  conceive  to  be  the  fenfeof  the  words ;  which  thus  ope- 
ned, may  afford  us  fome  fuch 

UDottrinal  &>bfertoattort$  ,  as  thefe; 

1.  Do<ft. Evangelical  words  are  found  words  ;  Or.* 

All  G  off  el-truth  is  of  an  healing  nature.  I)o^•  \ 

2.D0& .  It  is  of g  re  at  ufe  and  ad  vantage  bo  h  for  Mint  ft  ers  and  pri-     Bod.  i% 
vate  Chrifitans  to  have,  the  main  fundamental  truths  of  the  Go- 
{felycolletted  and  digefted  inio  certain  ^O^UltS  0?  ^Blatfomi*  ;  Or  : 

^Methodical  fyfiems  of  fundamental  Articles  of  Religion  ,  are 
very  profitable  both  for  Mimflers  and  people. 

l.'Do&.Such  Forms  and  Modules  are  very  carefully  and  faithfully      dqa. 
to  be  kept. 

4.Do£t.jFatfc!)  an&  llcte  are  as  it  were  the  two  hands  y  when  by     Do<ft,  4, 
we  may  |)0lD  faft  Gojpel-truth. 

Other  doctrines  befides  thefe  might  be  railed  from  the  words ; 
but  thefe  are  the  main,  and  lie  viubly  in  the  face  of  the  Text :  And 
I  intend  to  fpeak  only  to  the  fecond  and  third  doctrine  ;  the  one 
(now)  at  our  entrance  upon  this  ^Morning  Exercife;  the  other, 
at  the  Clofey  if  Cod  permit. 

The  firft  and  laft  of  thefe  doctrines  maybe  of  ufc  in  the  hand- 
ling of  thefe  two  :  In  which  doth  lie  the  main  defigne,  as  of  the 
Aptfle  here,fo  of  the  work  which  falls  to  my  fihare  in  this  month- 
ly fervice.  I  begin  with  the  firft  of  them  ,feiL 

Doit.  I.  Methodical  fyfiems  of  the  main  and  fpecial  points  of  the      J,.   Deft, 
ChriJlijznReligion>  are  very  ufe  r'ul  and  profitable  both  for  Mmiflers 
andpeojl:. 

In  the  managing  of  the  doctrinal  part  of  this  Obfervation ,  I 
ihall  Oi  ly  give  you  two  demonfirations. 

j .  Scripture-pattern. 

2.  The  ufejulnejfe  of  fuch  Modules. 

I.  Scripture-pattern,  ,t  Denr* 

B  i  The 


O  lhc  ltitrodutnon.  Scrm.  i. 


The  Word  of  God  is  full  of  fuch  LfrUps  and  Modules  of  di- 
vine truth  >  necjfary  to  falvation. 
The  whob  The  whole  Gofpel  ( in  general  y  is  nothing  but  the  great  Plat- 

Scripture  is  a  form  or  Standard  of  faving  doUrine.     It  was  the  great  end  and 
of^Ummch  *mt^  of  ?^r#  his  coming  into  the  world,  to  reveal  tinto  us  the 
Joh.i$.37mt     **'-     of  God;   fo  himfelf  telHSeth,  John  1 8.   37.     To    this   end 
was  I  born,  and  for  this  caufe  I  came  into  the  world yt hat  I  (hould  bear 
witnefe  unto  the  truth.     It  took  up  one  whole  entire  office  y\\hzrt- 
unto  he  was  anointed  of  his  Father ;  his  ^opfceticaj  £Dffice;fo  he 
was  named  many  hundred  years  before  his  Incarnation  by  Mofes : 
*d  $ZQ$)tt  jhall  the  Lord  your  Gid  ralfe  up  unto  you,  like   unto 
mey  him  {hall you  hear.     The  office  of  a    Prophet   was  not  only 
Asfexod  t0  foreteM  things  to  come  ;  but  to  reveal  the  mind  of  God ,   ac- 

^wvaiscaliu  cording  to  the  import  of  the  Hebrew  word  \abiy  which  fignifi- 
erhan  Interpreter. 

Thus  Jefus  Chrift  came  to  be  an  Interpreter  of  his  Fathers  mind 
unto  the  world.  No  man  hnh  feen  Gvd  at  any  time  ;  the  onely 
Toh.  I.  1 3.  begotten  Sonne  which  is  in  the  bofom'e  of  the  Father,  he  hath  de- 
' .  clared  him  ;  i^y^octTD ,  he  hath  expounded  him;  The  whole  Go- 
fpel which  Chrift  preached  was  nothingelfe  as  it  were  but  a  pub- 
l'ick^  testimony  of  the  fecret  tranfatlions  between  the  Father  and 
the  Sonne  concerning  mans  falvation  ;  a  tranfeript  of  that  truth 
which  was  in  the  divine  undemanding  from  all  eternity,  John 
8.  38.  &  15.15. 

And  accordingly  it  is  obfervable  that  the  Sermons  which  Chrift 
preached  in  the  days  of  his  fie(hy  have  more  of  doftime  in  th;my 
than  of  perfwafon ;  more  of  the  Teacher y  than  of  the  Pajlor  ;  as 
more  futable  to  his  CMiniftryy  wherein  he  was  to  lay  down  a 
Module  of  Gosf  el-truth ;  and  to  leave  it  to  the  world,  to  be  recei- 
ved and  believed  unto  falvation. 

The  credit  of  our  Religion  is  founded  upon  this  important  truth, 
that  Chrilt  was  fentfrom  God  to  reveal  unto  us  the  mind  and  mil 
of  his  Fat  her ,  and  to  be  believed  in  all  he  delivered  unto  us ;  all 
other  ApolUes  and  Minified  of  the  Gofpel  are  but  Deputy  yvit* 
neffes  to  make  report  of  Chriits  affidavit  to  the  doftrinc  of 
*Kovumfctta-  falvation. 

mentm  in  ve-  ( And  it  is  yet  further  remarkable,  that  this  do&rine  which  Jefus 
sere  velarm*  chrift  left  us  in  the  Gofpel,  is  nothing  qUc  as  it  were,  but  *  a 
t^riL*01*  Comm€^  or  Paraph rafe  of  what  was  preached  by  CMofes  and  the 

Prophets 


Serin.  I.  The  lntrednSiion. 

Prophets  in  the  Old  Teftament ;  as  he  came  *  not  to  defiroy  the 
Law  and  the  Prophets,  buc  to  fulfill  them  ;  fo  he  c&meto  expound  * Macc^  M8. 
and  reconcile  them  with  the  do&rinc  which  he  himfelfi  taught; 
thus  it  is  recorded  by  the  Evangelift,  that  *  beginning  at  Mofcs,he  *  L  ke  %i 
CFpOtinDeD    tmti  his    Difciples    in  all   the  Scriptures  the  things 
concerning  him[elf.     So  that  the  refult  of  all  this  it\  general,    ifr 
this,  that  the  holy  Scriptures  of  the  Old  and  New  Tejhment  are 
nothing  elfe  but  a./W/  and  per f  11  platform  or  Module  of  divine 
truth ;  given  to  the  Church  at  firft  by  Chrift  himfelf  the  great  Pro- 
phet, and  cranfmitted  by  the  Miniftry  of  thofe  who  were  (ucc^[- 
fively  the  Amanuenfes  or  Secretaries  of  the  Holy    (j  hofi  ;   from 
which  no  man  is  to  recede  upon  pain  of  damnation.  a   cr'  '■  1U 

But  new  more  particularly,  we  may  obferve,  that  befides  this 
great  univerfal  Map  or  Synopfis  of  divine  truth  ;  there  are  to  be 
tound in  Scripture  more  compendious  and  fummary  abfiratlsy  and 
abridgements  containing  certain  of  the  main  heads  and  points  of 
favingdottriney  methodized  into  lelfer  bodies  and  tables  for  ihe 
help  of  our  faith  and  knowledge. 

And  we  find  them  accommodated  by  the  Tenmen  of  the  Holy  Two  en£k  of 
Ghoft,  to  two  fpecial  ends  and  purpofes.  fllch  Modul«« 

1 .  71?  inftrutl  the  Church  and  people  of  God  in  the  more  nc- 
ceffr.ry  and  fundamental  points  and  principles  of  Religion, 

2.  To  antidote  beleevers  again fi  the  infetlion  and  contagion  of 
tmfound  defirine  which  have  crert  into  the  Church  in  the  feveral 
ages  and  fucceffions  thereof. 

Of  the  firSt  fort, 

In  the  Old  Teftament,  (  though  in  a  larger  volume )  is  the  book  th°e  chwdfin 
of  Deuteronomy,  which  being  interpreted,  is  the  repetition  of  the  t\lc   principles 
Law.     And  becaufe  that  fbsingfo  large  )  might  feem  too  great  of  Religion, 
a  burden  to  ihe  memory  ;   Behold,  God  himfelf  hath  contratled 
it  into  a  very  brief,  but  full  v7k1vwji$,  or  Module   in  the  ten  nTv  3 

Commmt&mcntS;  which  are  called  itl\  &O2D0,Deut  .4.1 3.becaufe     rWSl3 
they  are  the  briefed  Epitome  of  the  Law.  The  zfn  Com- 

And  thus  our  Saviour  as  he  kid  down  the  great  and  larger  brirf  alftraft' 
draught  of  Gcffel-Joctrine ;  fo  aifo  in  his  Sermons  he  hath  left  0£  the  whole 
fome£horter  forms  or  types  of  neceffary  points  and  principles  of  Law. 
lie\igion;exempli  gratia  ;in  his  fir  ft  Sermon  after  he  entred  upon  JhreeMeduIes 
his  publick  Miniftry,  he  hath  drawn  up  three  very  crncife  and  mofi  c,^ ^  \w 
excellent  Module^  &ft  Sermon.1. 


8 


The  Introdu&ion* 


Serm/it 


The  fir  ft  Module  contains  tlje  bcatiiu&c*.  A  lift  of  parti- 
culars, wherein  mans  true  and  chief  eft  hafpinejfe  doth  confift  > 
Matth.  %.  from  the  third  verfe  to  the  twelfth  ;  wherein  he  doth 
totally  erode  the  judgment  of  the  blinde  world  ;  writing  blcf- 
fedfiijj?  where  the  world  writes  woe;  and  woe,  where  the  world 
Writes  bleffedneffe. 

Thefewe   may  call  the  ttfbtxtob;  Articles  of  faith  to  be  be- 


lieved by  all. thofe  that  would  be  accounted  Chrifts  7)if- 

ciples. 

The  jecond  Module  contains  a  lift  of  duties;  things   to  be 

done  by  every  one  that  would  be  faved.     This  our  Saviour  doth,  by 

averting  and  expounding  the  Moral  Law  ;  from  the  feventeenth 


verfe  to  the  end  of  the  Chapter ;  confuting  and 


reforming 


the 


none 


be 


falfe  glomes  which  the  Scribes  and  Pharifees  had  put  upon  the  ten 
Commandments  ,    thereby  making  the    Law   of  God    of 
effecl. 

And  thefe  we  may  call  the  facfett&a  ,  things  to 
done. 
The  third  Module  contains  a  lift  of  petitions ,  which  in  the 
fixth  Chapter,  from  the  ninth  verfe  to  the  Sixteenth,  he  commends 
to  his  <DifcipleS)  and  in  them  to  all  fucceeding  generations  of 
the  Church,  asa/<?r/»  or  directory  of  prayer:  Not  that  Chrifti- 
ansfhould  (alwayesj  confine  themfelvesto  the  too:&S,  but  con- 
firm  to  the  matter  in  their  fufflications  at  the  Throne  of  grace. 
After  this  manner  fray  ye  : 

And  thefe  we  may  call  the  petCit&a,  things  to  be  frayed 
for. 
The  holy  Apoftels  tread  in  our  Saviours  tteps ;  you  may  obferve 
Thc,  ^P?ftlc5ibalkheirEpiftles,  that  in  the  former  part  of  them,  they  (  gp- 
Seir °Euiftie$.  neralty  )  ky  ^own  a  Module  of  G  oft  el-principles^  and  in  the  latter 
The  Epiftle  to  part  a  Module  of  G  off  el-duties,  Trie  Epiftle  to  the  Romans  is 
the  noma™,    upon  this  account  juftly  called  by  fome  of  the  Antients,Clje  CI)  ?t- 

the  Chriftian  (j(mT0  CatCCrjtfme  : 

Catcchifmc.  As  containing  an  vW^fo  or  lift  of  the  chief  Articles  of 
the  Chriftian  Religion;  for  although  the  principal  defigne  of  the 
Apoftle  be  to  difcufle  that  prime  Evangelical  doUrine  of  juftffica- 
ttorr,  in  the  negative  and  affirmative  part  of  it.  N&.  not  in 
works.  Affir.  in  \a  free  gratuitous  imputation  of  the  right  eoufneffe 
tf  Chrift  applied  by  faith  \  together  with  the  grounds ,  evidences , 

and 


Serm.  i.  The  IntrodttSiion.  p 


and  fruits  thereof,  yet  occafronally  according  to  the  wiflome  %{. 
ven  mto  .him ,  he  doth  with  a  moft  profound  and  admirabje  art 
interweave  other  deep  and  fundamental  points  of  Religion  ; 
fallcet 

A  parallel  between  the  (a)  two  Adams.  A  chap.  j. 

The  doctrine  of  Original  fmne. 

The  corruption  and  depravation  of  (  b  )  nature.  fcChap.7, 

The  doBrine  of  grace,  chap.7. 

The  merit  and  efficacy  of  Chrifis  death  and  refurreBion.  c. 

The  doarine  of  A  F  F  L I C  T I O  N ,  and  the  ufe  of  it  to    ^P'  €% 
believers.  CKap.  s. 

The  myfteries  of  Election  aud  Predefli  nation.  Chap.   9/ 

Theexcoecation  and  rejection  of  the  Jews.  Cha     Io 

The  vocation  of  the  Gentiks ,  with  the  reftituion  of  the  feedQW^.  n', 
of  Abraham,  &c. 

And  when  he  hath  finished  the  vvoru'iraM  of  doBrinal 'principles* 
he  winds  up  the  Epiftle  with  a  fhort,  but  full  delineation  of  Evan- 
gelical duties ;  wherein  he  doth  bringdown  thofe  principles  unto 
prance ;  The  former  part  of  the  Epiftle  is  the  T>OCTRIJVE9 
the  latter  part  is  the  V  S  E  ;  I  befeceh  you  therefore  brethren  by 
the  mercies  of  God,  &c. 

The  whole  Epiftle  to  the  Hebrews  is  nothing  elfe  as  it  were,bue 
a  delineation  of  the  TH'KSE  OFFICES  OF   fSSUS 
CH%JST\  King,  Priefr,  Prophet.  Especially  his  Pneftly  *#&*  The  Epiftle  to 
withr  a-  moft  profound,    and  yet  dilucid  Expofition  of  thofe rhe    Htbrewt. 
Levitical  types  and  figures,  which  did  more  obfcurely  *  ftiadow*  **eb*  I0,r* 
forth  Chrifi  under  the  Law ;  fo  tint  in  that  Epiftle,  as  in  a  Table  , 
Chriftians  may  behold  the  Law  to  be  nothing  elfe  but  Evangeli- 
urn  $e  latum.)  veiled  G off  el;  and  the  Gofpel  to  be  no  other  thing 
than  Lex  reveLna,  unveiled  Ceremony ,    or   the   Law  with   the 
Curtain  drawn. 

But  there  be  divers  rhort  Modules  or  Compe ndiums  of  Chriftian 
doctrine  occafionally  delineated  by  the  Apoftles  in  their  feveral 
Epiftles. 

In  the  Epiftle  to  the  Galatians,\\kh'm  the  compaffeof  five  ver-  ' 
fes,the  Apoftle  gives  two  full  Catalogue  or  Lifts ychzp.<$. 

The  one  of  ftnnes ,  ver.  19.  20,  21. 

The  other  of  graces,  ver.  22.23. 

C  In 


io  The  Introduction.  Serm.  i. 


IntheEpiftletothe  Ephefians,  chap.  5.  be  6.  you  have  an  ex- 
cellent and  compleat  Module  of  Relational  duties  •  Of 
zz.  ^Pfow  towards  their  husbands. 

*?.  Husbands  towards  their  Wives. 

Children  cowards  their  Parents. 
Parents  towards  their  Children. 
Servants  towards  their  Mafiers. 
M afters  towards  their  fervants. 
The  EpilUes  to   Timothy  give  us  a  type  or  table  of  Minifteri- 
al  offices  and  qualifications ;  yet  fo,  as  mod  beautifully  adorned 
with  other  molt  precious  Evangelical  principles-,  the  fum  where- 
of is  C  H  %J  S  r,   I  Tim.  1. 1  %.  This  is  a  faithful  faying 3  fcc, 
And   the   principal comprehenfive  parts,  FAITH\  L  OFe] 
faith  apprehenjivej  and  love  attive.  Thefe  two  in  my  Text,  many 
learned  men  conceive  to  be  intended  by  Saint  Taul,   as  the  two 
great  comprebenfivs  fundamentals  of  this  vtfo7V7mo'tf   commen- 
ded by  him  unto  Timothy  his  care  and  fidelity.-    H0id  fafl  t^€ 
form  of  found  words;diQ  two  main  branches  whereof  are  F  cAITH 
and  LOV£  ;  but  of  this  more  hereafter. 

In  the  Epiftle  to  Titus ,  the  Apoftle  will  furniih  you  with  two 
ihort,  but  very  perfect /?./?< aw  i  one  in  chap.  2.ver.ii.i2)i^I4# 
"Where  you  have 
ycr#  lu  1.  Gods  grace  made  the  original  and  fountain  of  all  the  good 

we  expel?  fiom  God>  and  perform   to  God. 
Ver.  11.  *•  And  this  grace  iffuing  it  felf  by  Chritt,  for  the  falvation  of 

the  creature. 
Ver.  u.  3>  And  appearing  by  the  G-offe-l;  ('there  you  have  Scripture  inti- 

mated 3 )  and 
v  4.  Teaching  us%  as  to  the  Privatize  part  of  obedience,  to  de- 

ny ungodlineffe  and  worldly  lufts ;  terms  capacious  enough 
to  compriie  til  finne. 
As  to  the  pofitive  partjo  Uvefob.rh  •,  implying  all  perfonal  du- 
ties for  the  governing  of  our  felves  in  our  fmgl  ctpac  ity  5 
Righeoufly  implying  all  duties  to  our  neighbour s;godlyy  nc  - 
ting  our  whole  Communion  with  God  in  the'duties  of 
his  worfhip.  More  cannot  be  faid  as  to  the  duty  of  man. 

Now  %Jke  encouragements  are  either  from  looking  <  ^    T       j 

If  we  look  forward  jhztc  is  the  blejfed  hope7the  full  confummation 

whereof 


.yer.    12, 


Iter*,  1$ 


Serm.  i .  The  Introdn&ion.  i  \ 

whereof  we  receive  at  the  gloritu  appearing  of  the  great  God; 
thecomingof  Chrift  to  judgment,ver.  13.  andthare  we  have  yer,  if, 
three  grand  Articles  of  faith  afl'erted  ;  i.  Hcavsn.z.Thedayof 
judgment.  ^.JhtGodh:adof  Chrift. 
If  we  look  backyard  jnz  are  obliged  to  obedience,not  only  out  of 
hope,  but  from  gratitude,  or  the  great  benefit  of  redemption  by 
Chrift,vzt.iA.  and  in  that  we  have  afferced, 

1.  Ch  rifts  willingneffe  to  dye;  for  he  gave  himfelf.  ycr.  tj| 

2.  The  purpofe  or  end  of  his  dearh  ;    to    redeem   us  front   all 

iniquity. 

3.  The  foundation  of  an  holy  life  in  our  regeneration^  And  hath 

purified  m  unto  himfelf. 

4.  The  nature  of  a  Church,  to  be  a  peculiar  people. 

5.  The  neceffitj  of  good  works,  in  the  laft  claufe,*r  alms  of  good 

works,  ver.  14. 
So  that  in  this  ihort  <JMap  you  have  a  compleat  fummary  of  all 

that  fundamental  do&rine  which  doth  animate  and  quicken  to 

the  life  of  belinejfe. 

The  next  body  of  Divinity  according  to  the  exa&  method  of  the  chap,   H 
Palatine  Catechijme,   is  in  chap.  3.  ver.  3.4,  5,  6,7,8.  where 
you  have, 

1.  Mans  mifery  by  nature,  ver.  3. 

2.  His  Redemption  by  Chrift,  ver.  4.  fet  forth, 

I.  By  the  spring  or  §rft  moving  caufe,thz  kfxdnejfe  and  love 
of  God,  ver.  4. 

2.  The  fa/fe  caufe  removed,    not  by  -works  of  right eoufneffe 

whick  we  have  don\  ver. 5. 

3.  By  the  effefts ;  jufiification%  juftified  by  his  grace,  ver. 7. 
San%if cation,  he  hath  wafhed  us  in  the  laver  of  r  jgenerati-  Ver."  *•' 

on,  and  renewing  by  th  *  Holy  ohoft  ;  ver.  5.  Ver 

The  confummation  of  all  m  glory, htires  according  to  the  hope  of 

eternal  life.  ver.  8.  v      8 

3.  The  .hankfal  life  in  a  fruitful  courfe  of  holineffe  and  good 
workj,  ver.  8.  - — Affrme  conftantly  that tlr.ey  which  bdieve  in 
G'A  may  be  careful  to  maintain  good  works. 

Another  iyfteme  of  practical  divinity  you  have  in  the  fecond  Vcr<  -      1 
Epiftie  of  Saint    Peter,  chap.  I.  ver.  5.  6,  7.     Adde  to  your  faith 
venue,  &c.    By  venue  is  meant  the  ftudy  of  hollnefie ,    which 
there   is  fet   forth  by   its  furniture ,   and  fubjeUive  pans  or 
branches.  *  C  2  1.  The 


12  The  Introdn&ion.  Serm. 


y  I.  The  furniture  of 'venue ,   it  is    rooted  in  FAITH,  guided  bv 

Ver.'l:  KNOWLEDGE,    armed   on   the  ' 

Ver.  6.  %igkt-hand  by  TEMq>  £  RANGE  ,  or  an  holy  moderation  in 

the  pleafures  and  comforts  of  the  world*    On  the 
Left-hand  by  PATIENCE  againft  the  <rn?/iV.rand  in&pvtmtn- 
cies  thereof. 
2.  The/^;W;fj  or  fub  Alive  parts  of  this  vertue ,  are 
ycr.S  CODLINESSE,  a  grace  that  guideth  us  in  our  immedi- 

ate commerce   with  God. 
BROTHERLY  KINDNESSES  grace  thatdire&eth  us  in  our 

duties  to  our  fellow- Saints. 
CHA%JTT,  helping  us  in  the  duties  we  owe  to  aU  men. 
In  many  other  places  do  the  Apoftles  lay  the  Doctrine  of  God 
inoneintire  view  before  our  eyes ,  left  the  minde  Jhouldbe  di- 
firafted  by  various  and   difperied  explications  ;  or  by  dwelling 
_  .!_ ,      ,   ,  too  much  upon  one  part,  we  fliould  negleft  the  other, 
IfchPlatfmms  A  SEC°HT>  SORT  OF  CMODUL8S  :     Or, 

to  obviate  er-        A&condcttdand  defign  of  fuch  Modules,    is,  to  obviate  er- 
sroiix^-  rors,  and  to  Antidote  Chriftians  againft  the  poyfon  and  infecti- 

on of  rotten  pernicious  principles  ;   for  no  fooner  had   the  good 
Husbandman  fowed  his  field   with  good  feed  ,    but  the  envious 
man  went  out  after  him ,  and  began  to  fcatter  tares. 
%Tcc.i~.i0  In  oppofition  whereunt© ,  the  Apoftles  in  their  feveral  Epiftles 

were  careful  to  furnifh  the    Churches  with  fuch  Modules  and 
Platforms  of truth,  as  might  dif cover  and  confute  thofe  damna- 
ble herefies. 
2 Peril. i2,  Hence  the  Apoftle    Saint  <Teter  calls  them  <P  RESENT 

if  n  v*i'x<m  T%JLTH  S ;  that  is,  Principles  of  the  Chriftian  Faith,  mofi 
*>»0ej*.  feafonab/e  for  thofe  times  wherein  they  were  writ ;  as  every 
Church  and  age  had  its  prefent  errors  and  falfe  doUrines,  where- 
by the  falfe  Apo files  did  labour  to  undtrmlne  the  truth,  and  to 
feduce  the  Profejfors  of  it;  fo  the  Apoftles  in  their  z,:alto  the 
rruth,  and  c&mp*Jfion  to  the  fouls  of  men,  didbeftir  themfelves 
to  Countermine  thofe  Seducers,  and  to  fiabliih  the  Churches  in 
the  faith  of  JefusChrift  ,  by  colle&ing  fome  \pecial  heads  and 
points  of Gofpel Doctrine  oppoftceto  thofe  errors,  and  fending 
them  to  the  feveral  Churches,where  they  had  planted  the  Gofpeh 
Thefe  the  Apoftle  calls  the  Prefent  truth  ;  Thus  Saint  Pavl(zi 
mong  other  places)  in  his  firft  Epiftle  to  Timothy  chap.  4.  from 
the  firft  verfe  to  the  ninth  verfe,  The 


Serm.  i-  The  lntrodnSiiott.  i  r 

The  Apoftle  Teter  in  his  fecond  Epiftle,chap.  2.throughour. 

St.  fftde  fpends  bis   whole  Epiftle  upon  the  fame  defign. 

But  above  all,the  Apoftle  Saint  f?hn  is  very  large  and  di/tinft 
upon  this  account.  His  firft  Epiftle  confifts  fpecially  of  a  two- 
fold Module  or  Fiat  form  ;  i.  e. 

i.  A  form  or  table  of  Gofpel  Principles.  jdmodum  artl 

2.  Aform  or  table  ofGoffel-Pvidences ',  both  of  them  in  op- y^p  f #  jt,w/^ 
pofiiion  to  the  faife  teachers  of  thofe  times,  thofe  Aa'ict.rifts  ^cpffioU  met  bo- 
ofwhofe numerous  increafehe  gives  them  that  folemn  notice,  rf//J>»^  ** 
i  Epiftle  2.  chap.  iB.verfe.     Little  children,  it  is  the  lafl  ^^ychfmJa^ 
and  as  ye  have  heard    that  Antichrift  (hall    come,  even  now  are  mrtma&ax 
there  MA  ^T  ANTIC  HR  IS  TS.  i,  ££ 

To  Antidote  Chriftians  againft  the  plague   of  the  falfe   do-^w*r.  &<\ 
drines,  which  fuch  Sectarian  ^r/V/.r/^/haddiileminaced,  coch  Dicfon 
the  Apoftle  lay  down, 

i.  An  CirwTrwS)  or  P  A  TTE  RN  of  Gofpel-principles, 
Ex.gr  a. 

i.  That  God  is  a  God  of  an  infinite  univcrfal  per  fell  ion  and  ho- 
l(r.ejfe.     Chap,  i.ver.  5.  Godt*  light,  and  in  him  is  no  dark^efs 
at  alii    This,  a.?ainftthem  that  moil    blafphemoufiy  atfcFrod \ (&)%$ C**m 
(a)  GOD  TO    BE  THE    AUTHOUR    OF    S I N ,c[ *#'*****#* 
&c.  againft  whomalfo  Saint  fames  contends,  jam.  1.  ver.  13,^^0^ 
14,15,1(5,17,18,      <  i  Divclswil],  or 

2.  That  c  nformity  to  (j  od  w   an  inseparable   concomitant     of  rite  they  could 
communion  with  God.  nQt  c"rer  into 

This  againft  them  chat  were  not  afraid  to  (b)  affirm  that  ju-^J^'    £;"'* 
ftified  perfons  being  ele&ed  ,  let  them  live  never  fo  impurely  /sw^m-. 
do  remain  in  the  favour  of  God ,  &c.  (asfomeamongftus,  and^3  and  after 
fuch  as  would  be  accounted  Stars  of  the  firft  Magnitude  )  that  him  Florinus 
a  man  might  have  as  much  communion  with  God    in  fwne ,  as  in  WrfnhApcl- 
the  duties  of  Religion.      If  any  man  fay,  &c.    It  clearly  implies^5  ™Valtmt- 
there  were  that  did  fay  fo.'  niyMarmnit*, 

&€,  "PftfeiHtawft*  Dam  affirmant  mend  ac  em,  Aug.  de  hserref.  c.  70..  (b)  Eo  tempore 
fttcrunt  qui  am  d'rritrii  "ocie'xttm  cum  Deo^propter peccata  ccnfebant.Thc  Gnofiic^SyEbiofi-ta^&c. 
ambulant: s  in  tencbr is  jaclit.i.b&i:  ft  D:o  pl.iccre;  fulfil  as  doftrm*  &  tuqitudo  morula  tune  vi~ 
gebat  nen  folim  in phUofephotim  fcbolis,  fed  &  apvd  harct'.c-os,  Cypr. 

3.  A  third  principle  he  layesdown,  is  the  deUrine  of '  original  ^td^^" 
corruption ,  even    in  the  regenerate  themfelves.    (0  Againft feccaium.  Au& 

C  3  -      thofe  coin.Mendac. 


14  *  he  IntYoduchQn.  Scrnu  i  e 


*?elaziam  tn°fe  that  taught  the  **#/?/  abolition  of  original  Cm  in  and  by 
-rfag.conir."  Baptifme ;  or  that  denied  the  &?/#g ,  or  at  leaft  the  damnable 
Mend.  nature  of  it ;  Verfe  8.  //  we  fay  we  have  no  fin,  &c. 

(&)  zpiph whs  4- The  necejfity  of confeffion of  fin ,  not  only  againft  them  (d) 
calls  the  Nova  that  decried  repentance  for  fin  ,  and  confefflon  of  fin  ,  but  a- 
dtns,TV£90rfr  gaiiiftthem  that  denied  pardon  to  them  (')that  repent.//W  «». 
f-frtletroiaf,      'fifo    mr     rlmes      [}g  -s  f^i^hful  mi  jufi    to    for trlve    pis  our 

murderer*  of      fi       «  j  "  •*  J  y  J  J     6 

repentance  ^-^'"7J >  <XC' 

fil.de  p^nit.     (€)Ma*tqjuft*i   &  Kovauan-':.   Jerom.E-p.   ad  Marcel,  de  crroribus  Montani- 

%.  Ho  aflerts  the  doUrine  of  atlual  finne  In  the  regenerate ,  a- 
gainft  cheat  than  affirmed  that  ( f )  a  juftified per/on  could  not 
(Tj  The  S/'/w-  (in  ;  or  (which  is  the  fame)  that  God  fees  no  fin  In  his  chil- 
mansfiruoUic\s  dren.  If  we:  fay  y  that  we  have  not  finned,  we  make  him  a  lyary 
and  other  he-  &-c>  jf  wC  fey  w.  ^ve  no  fin  ,  there's  the  denial  of  original  fin  ; 
^'^[ffl^  itwzhy  we  Lave  nv  finned,  there's  the  denial  of  actual fiK;  both 
tSt  there  was  makeup  the  great  herefie  of  the  (g)  Catharlfts,  who  held  perfetli- 
no  fin  but  un-  on  in  this  life, 
belief;  that  to 

the  jufrified,all  things  were  clein,howe.ver  they  Wvc.vid.Aug.de pcrfcclione  iufti.c.u  Clem. Alex, 
C^f.conceivcd  the  Apoftles  after  the  conalng  down  of  the  Holy  Ghoft  upon  thcm,n/tllis  tffe  pee- 
eatis  ant  pa(fion:bm  ohnox'ii  ^ovlniani  docebant,  ji*slum  nee  lczi!tci\pecc>rre.  (g)Cat  hart  Si's 
in  the  third  Ccnturie  after  Chiift. 

6.  The  Apoftle  vindicates  the  preceptive  obli- 
gation of  the  moral  haw  ,  even  oyer  jufiified  perfons* 
(h)ThcS>mo-  Againft  the  Antiqomian  (h)  here(ie,which  prefurnptuoufly  brea- 
nians,  Carp*  kech  even  that  joke  (  alfo)  from  the  neck  o£ the  fD I fclplesy  Chap. 
cratutns,  Mar-  2#  verfe  5,  4,  5.  Hereby  we  know  that  we  love  him  y  if  we  keep  his 
writes,  Hani-  Commandments, 
ches did  not  on- 
ly deny  the  moral  lawjbut  curfe  and  blafpheme  k5as  given  no:   by  God,  but  by  foaie  imtucfy 

nature. 

So  early  were  thefepoyfonous  weeds  fprung  up  in  the  Church 
of  God.The  other  Module  which  the  Apoftle  layeth  down,is  a  Cata- 
logue of  Gofpel-evldences ,  certain  marks  and  figns  of  an  inte- 
A  Catalogue  reft  in  Chrift  ,  and  of  a  right  and  title  to  life  eternal:    fuch  as 

ofScriptnre-      thefe, 

evidences.  I«  Obe- 


Scrm.  i.  The  Introduction.  15 

1.  Obedience  to  Gods  Command  merits,  utfup. 

2.  Contempt  of  the  world,  Ch.  2. 1 5. 

3.  Stedfaftneffe  in  the  doctrine  of  the  Goipel,  verfe    18,  ip, 
20, — 24. 

4.  Conformiry  to  JefusChrift  in  holinefle.ch^.ver.  5. 

5.  Mortification,  6,  7,  8,  ic. 

6.  Love  to  the  Saints,  verfe  14.  and  chapter  5.  2,10,11. 

7.  A  believing  confeffton*  of  Gods  fending  Jefus  Chriit  into  *Moft  blaf- 
the  world  as  the  promt  fed  CMeffias  ;  with  love  to  him,  and  r/?^^-  phemoufly  de- 
frtlnejfefor  him,  chap.  4.  *  nicid  by  the  S*. 

In  the  four  firft  verfes  of  the  fifth  chapter ,  we  have  no  leffe  than  Tr*an^CV~  . 
[even  evidnces  each  hnckjng  in  with  the  other,  and  bearing  witxeff;  \^.Ct  s\^  jt 
ro  the  other.    As,  h*nj\ 

1.  You  have  faith  in  Chrifl  bearing  witneffe  to  Regeneration ; 
Whofoever  believeth  ,  &c.  is  ^r/?  of  God. 

2.  Love  to  God  bearing  witneffe  to  jfa>£.  H<f  /vW  A?wA  />//» 
that  begat j  dec. 

£  Love  to  the  Saims  bearing  witnefle  to  our  /<?t^  of  God.  He 
lovtth  him  alfothat  if  begotten.  ^4ugafline  underftands  it  of  our 
love  toChrifi;  but  the  Context  expounds  ic  of  our  love  to  th: 
Saints  ,  for  fo  it  followeth,  ver.  2.  where  we  have, 

4.  Love  to  God  reciprocally  witneffmg  our  love  to  the  Saints. 
Hereby  we  know  we  love  the  children  of  God  whin  WC  love 
God. 

j.  Obedience  to  Cj  ods  Commandments  bearing  witneffe  again  to 
our  love  ;   And  keep  his  Commandments. 

6.  Dtlight  teftifying  the  truth  of  our  obedience.  His  Command- 
ments are  not  grievous. 

7.  Andhftly,  Victor?  over  the  world  bearing  witneffe  to  Rege- 
neration; For  whofoever  is  born  of  God  overcometh  the  world  , 
Verfe  4. 

It  were  eane  outof  this,  and  the  other  two  fubfequent  Epi- 
ftles,  tocompleacthe  uVoW '7710ns  of  Cjo;}el  E  VIDENCES; 
which  are  not  thus  exprefly.  delineated,  that  by  them  o  .!y  the 
Church  mi^ht  defer ibe  her  members  :  (  as  fome  loofe  and  vaine 
fpirits  fancy  )  but  for  the  members  of  the  Char  ch  to  try  and  exa- 
mine themfelves  bjy  whither  they  be  real  and  living  members 
yea  or  no.  It  were  eafie  I  fay  to  addeto  the  Catalogue;  but  I 
haveinfifted  too  long  upon  the  firft  demonrt ration  ;  fc.  Scrip,  are 
fane-en,  I 


1 6  1  be  introduction.  Serai,  i. 


I  come  now  to  the  fecond  demondration :  namely 
The   advanta- 
ges of  fuch  The  excellency  and  advantage  of  fuch  Farms  a^d  Co  "ell ions  of  £- 
J^wtheO     v angelical  truths.     And, 

namenc  of  the"      In  the  ^r(*  p.laCS  *  *^es  mHC'3 t0  ths  %&&  a^  0r»-*™™t  of  the 
ttuth.  '  m/f/?;  whither  it  be  delivered  from  the  Pulpit,  or  from  the  Prefs 

in  fuch  Sjftemes  and  Platforms ,  the  Hearer  or  Reader ,  may, 
asina^Vp  or  Table,  (fometimes  of  one  fort,  fometimes  of 
another  J  behold  divine  truths  ftanding^oneby  another  in  their 
Method  and  Connexion ;  mutually  catting  light  and  lufire  upon 
eachother. 

Every  truth  fngle,  is  very  prcciom  ,  and  indeed  of  infinite  va~ 
he  ,  as  purchafed  with,  and  ratified  in  the  blood  of  Chrifi ;  but 
to  fee  the  truths  of  the  Gofpel  linked  together  in  their  proper 
union,  facing  one  another  like  the  Cherub  ims,  Excd.  25.20.  is 
very  glorious. 

As  th^Jlones  ofths  Temple,  when  they  were  fquared  and  po- 
lifhed  in  theForreft,  were  very  softly,  f  r  both  matter  and 
-xorknianfyip ;  but  when  they  were  lay  A  into  the  building,  and  for- 
med up  into  a  Temple  ,  what  a  b:autify.l  and  magnificent  flructur* 
did  they  make?  The  Difctples  beholding  ic,£#£.  2 1.%.  were  filled 
with  delight  and  wonder/ 

The  Curtains  ofihz  San  ft  uary,  each  by  themfelves  were  very 
rich,  both  for  their  materials  and  carious  Embroyderies ;  but 
had  you  feen  them  in  their  Conmtture,  each  Curtain  faftned  to 
the  other  with  trches  of  gold,  andfo  making  up  one  entire  pe;  - 
feet  Tabernacle ,  fparkling  and  fhining  in  all  its  native  fpendour, 
it  would  have  been  a  ravtfhing  fight. 

The  very  reprefentation  of  many  Countries  in  one  Nation;  of 
many  Nations  in  ore  of  ihz  divisions  or  quarters  of  the  world; 
and  of  all  the  quarters  defenbed  in  one  Globe  or  Map,  it  is  ve- 
ry delightful  to  the  eye  of  an  intelligent  beholder;  an  oncedif- 
covering  the  fcite  and  cognation  ,  the  Longitude  and  Latitude y 
the  diftance  and  d  grcc  of  every  Kingdome  and  County  ;  fuch 
globes  and  tables  are  full  of  delight    and  profit. 

It  is  in  a  moft  eminent  manner   obfer vable  in  the  Creation  of 
the  world;    of  every  Jingle  days  work^,  it  is  faid,  God  faw  that' 
it  was  good ;  but  when  the  whole  Compages  of  heaven  and  earth 
was  fet  together  into  one  entire   Fabrick  and  Creation ,  God 

faw 


berm.  i.  The  introduction.  17 

fuw  every    thing  that   he  had  made  y  and  behold  it  wm  V '  E  '2^7~  G^.i.?r. 
G  OOD. 

Such  a  rare  piece  are  G  off  el-truths  in  th*ir  variety  and  unifr- 
mity  ;  not  Izfft  glorious  and  admirable,  than  heavtn  and  earth  , 
Sunne  ,  Moon  ,  Starres 9  Elements  y  in  all  their  or^r  and  or- 
nament. 

Secondly,  Such  yp«  and  Exemplars  of  divine   truths  are    of  i.Hdpco 
great  £*//>  r*  //>?  under  ft  anding ;    As  the   Collection  of  many  knowledge, 
beams  and  luminaries  makes  the  greater  light ,  fo  it  is  in    the 
judgement.    A  conftcllation  of   Gofpd-principles  fhining  toge- 
ther into  the  under  ft  anding  ,  fills  it    with  diftintt  and  excellent 
knowledge  ;    It  gives  tu  the  light  tf  the  knowledge  of  the  glory  of  i  Cor,4.£. 
Ood  in  the  face  of  ]efns  Christ.  One  truth  doth  irradiate  and  ex* 
found  another.   The  truths  of  the  Gofpel  in   their  method  and 
feriesy  are  interpretative  one  to  the  other;  while  the  undeman- 
ding by  means  hereof  hath  the  advantage  of  dwelling  upon  then; 
the  object,  and    comparing  ffir hual  things  with  fpiritual things  , 
as  the  Apoftle  fpeaks  1  Cor.  2.13. 

The  truth  is,  he  knows  but  little  of  the  truth  ,  that  knows  it 
only  within  it  [elf;  heunderftands  it  aright  that  knows  it  in  its 
connexion  and  correfpondence  with  other  truths  of  the  Go- 
fpel. 

That  Chrifidyed  to  fave  finner /,isa  moft  precious  truth,  \Tlm. 
1. 15.  but  he  knoweth  TO  O  LI  TTL  E  of  it  that  knows  it 
alone  (  as  moft  of  ignorant  Chriftians  do  who  perilh  with  their 
knowledge:)  he  knoweth  this  truth  to  purpofe,  that  knows  it 
in  its  connexion  with  a  loft  eftate ,  that  knows  it  in  its  references 
to  the  fall,  the  wounds  and  bruifes,  and  death  contracted  by  it ; 
he  knows  Redemption  by  Jefus  thrift  aright,  that  knoweth  it  in 
order  to  the  GUILT  and  POWER  of /«,  and  mans  total 
impotency  to  fa  ve  him f elf  from  either. 

He  knows  falvation  aright,  that  knows  it  in  the  extent  andwr- 
tue  of  all  Chrifo  OFF  IC  S  S,  King,  Prieft,  and  Trophet , 
that  underftands/rf/t/*f/0#  to  be  a  faving  of  the  poor  creature , 
from  the  RS  IG  N  oi  fin  by  the  Kingly  Office  of  Jefus  Chrift, 
a  faving  of  a  man  from  IGNOI^ANCE,ERRORyand  thofe  f*/fe 
rotten  principles  which  are  naturally  radicated  in  the  undemanding . 
by  the  'Propter Ic  I  Office  of  Jefus  Chrift,  as  well  as  a  faving 
him  from  HSLL  and  WRATH  TO  COCME  by  the  Trieftly 
Ofice  of  Jefus  Chrift.  D  He 


*8  The  IntrodnBion,  SernLi. 

He  knows  aright  the  death  and  r.furrettion  of  Jefus  Chrift,  not 
than  knows  it  fingly  and  nakedly  only  in  ihzfury  and  notion  of  it, 
but  that  knoweth  it  in  the  effe^uai  application  of  it  by  the  Spi- 
rit for  mortification  and  vivificatiox?y  that  knoweth  it  in  its  con- 
nexionwilh)  and.  influence  into  juJtificationy  and  fantliflcation  y 
Sec. 

He  that  thus  knoweth  C^r'lfi  and  him  crMcifiedy  knoweth  him 
as  the  truth  u  in  fejus ;  His  u  derRanding  is  full  of  light. 

Alas,  the  ignorance  &nd  mifery  of  our  times,  is  not  that  peo- 
ple are  totally  defthute  of  the  principles  of  Chriftian  Religi- 
on ;  but  that  they  know  them  fingly  only,  and  apart ;  and  fo 
they  know  them  but  by  halfes  y  yea,  not  fo  much;  fori  dare  be 
bold  to  fay  ,  th:  better  half  of  every  truth ,  confifts  in  its  method 
and  neceilary  coherence  with  other  truths;  without  winch  there- 
fore, the  knowledge  men  have  of  them,  muft  needs  be  but  darf^ 
and  llfeleffe. 

Thirdly,  Such  Patterns  and  "Platforms,  whether  of  larger  or 
s.  Advantage  of  leffer  compaife ,  are  a  great  help  to  mmory.  In  all  Arts 
help  to  memo-  ancj  Sciences,  order  and  method  is  of  fingular  advantage  unto 
m"mor\  Wedoeafily  retain  things  in  our  mind,  when  we  have 
once  digefledthim  into  order;  It  is  not  fo  much  multitude  of 
o^je£ts, as  their  van 'oufne fie  and  independency  which  isburdenfome 
to  memory;  when  once  the  undemanding  apprehends  them  in 
their  natural  union  and  fellowship  one  upon  another,  the  me- 
mory comprehends  them  with  much  more  fweetnefle  and  fa- 
cility. 

Hence  it  is  that  NU  MB  £  R  and  PLACE  are  of 
fuch  rare  ufe  in  the  art  of  memory. 

The  reaibn  why  people  f  generally)  remember  no  more  of 
the  Sermons  they  hear,  is  for  want  of  Cateeh'^ingy  whereby 
they  might  come  to  know  the  principles  of  Religion  in  their  <^r- 
dery  Tcmmethod  cal  contexture.  Ufuallyin  Sermons,  truths  are 
delivered  Tingle  and  apart ;  and  the  ignorant  hearer  kno.vs  not 
where  rhe  Mi  ifter  is,  nor  what  place  the  doitrine  delivered  ob- 
tains in  the  bdy  of  divinity,  nor  how  they  arek  it  together  ; 
and  to  the  memory  leaks  hem  out  as  fait  as  they  are  dropt  in  ;  or- 
der is  the  very  glue  of  memory.  Method  in  a  n"  gk  Sermon, 
ivben  the  hearer  is  acquainted  wi:h  it,  gratifieh  the-www,  as 
WCiizstliQWjderftaMdtngy-  while  it  doth  not  only  lodge things  in 

their 


Sertn.i.  The  httrodnSiion. 


>9 


rheir  own  place ,  but  locks  the  door  upon  them,  that  they  may  not 
be  loft.  When  things  are  knit  and  linckt  in  one  with  another 
(  as  in  a  chain-e  )  pull  up  one  link  ,  and  that  will  pull  up  another, 
fo  that  the  whole  chaine  is  preferved.  But  we  may  haveoccafion 
tofpeak  again  of  this  point;  And  therefore, 

Fourthly  ,  fuch  Modules  ferveto  quicken  affe&iox.     Sympathy  4-Advart* 
and  Harmony  have  a  notable  influence  upon  the  affections.  The^^yu,c^ 
founding  of  a  fmgle  firing  makes  but  little  mufick  ,*  let  a  skilfull  "*  C   10*' 
hand  touch  theminthjir  mufical  confent  and  fympftonie,  and 
it  affects  the  hearer  to  a  kinde  of  raviikment ;     So  it  is  with  evanh 
gelical truths  :  place  them   in  their  proper  rooms,  that  a  man 
may  behold  them  in  their  mutual  correfpondencie;,and  apt  cou- 
plings together, and  truly,the5^^/;/Wthemfelvesanfwering  one 
to  another  ,  and  ecchoing  to  another,  make  not  a  fweetec  har- 
mony in  their  celefiial  Hallelujahs. 

Fifthly,  It  is  a  marvelous  Antidote  again  ft  errour  andfedatiioti. 
Gofpel  truths  in  their  [cries  and  dependance^  are  a  chain  of  gold 
code  the  truth  and  the/*///  ciofe  together.  People  would  not 
be  fo  eafily  trapand  into  here  fa  if  they  were  acquainted  with 
the  concatenation  of  Gofpel-doctrines  within  themiefves. 

Asforinftance,  men  would  not  certainly  be  fo  eafily  comple- 
mented to  worfhip  that  Idol  of  frce-will7  and  the  power  ofnatu-e, 
were  they  well  principled  in  the  doctrine  of  the  fall;  The  d-- 
fign  of  God  in  f-er -mining  of  it,  held  out  in  Scripture  in  fuch 
large  and  legible  Characters ,  that  he  which  runs  may  readj?hl.  ^ i . 
4.  j  Cor.  1.29,30, 3  i,&c. 

If  they  did  with  fobriety  of  Spirit  obferve  what  the  Scripture 
pr  chimes  concerning  the  imporency  of  the  lapft  and  ruined  crea- 
ture ,    mans  helflefie  condition  in  himfclf,  Rom.  5.  6.   Ephef.  2. 
1 .  Of  the  abfolute  neceffity  of  the  quicken: ^helping  and  fttblijk- 
ing  influence  of  the  Spirit  of  Chrift,  &c 

When  a  chaine  of  pearls  is  broken  ,  a  fingle  jewel  is  eafily 
Joftjaivine  truths  are  mutually  prefer vative  in  their  focial  embra- 
ces and  coherence. 

Sixthly,  Growth  in  grace  is  one  blefled  fruit  of  fuch  fyftems  6.  Advan- 
aod  tables  of  divine  truths.    When  oundathms  are  well  laid,  the  cage,  growth  ij 
fuperftructures  are  profperoufly   carried   on ;    want  of  diftinct  Sracc« 
knowledge  in  the  myfteries  of  Religion,  is  a  great  obfiruction  to 
tire  growth  of  grace  ;     The  great  caufeof  the  believing  Hebrews 

D2  noa 


so  The  ln\rcdH&ion.  Senn.f 


non  proficiency  was  their  dfM  in  the  foundation-,  the  ww*, 
the  fir fl  trine  iples  of  the  Oracles  of  God ,  Heb.  5.  12.  mskill- 
f nine ffe  in  the  word  of  right: oajr.ejfe  ^  made  them  that  they  were 
'bixl  b*ies  in grac*}  ver.  1  3. 

Vfe. 
Ufe.  Vfe  i.In  the  firft  place,  it  ferves  to  juftifie  the  practice  of  the 

Churches  of  Jefus  Ch:itf,  which  have  their  Publick^  Forms  and 
Tables  of  the  fundamental  Articles  of  the  Chriftianfaith,  drawn 
up  by  the  joynt  labour  and  travel  of  their  learned  and  godly  Di- 
vines ,  after  much  and  folemn  feeking  of  God  by  fafting  and 
prayer,  in  the  folemn  profeflion  whereof  they  all  confentand  a- 
gree.  Such  were  thofe  antimt  pptblick  Creeds. 
The*  Athanafian  Creed. 

The  Nycene  Creed,  and  that  wh'ch  is  commonly  called 
the  ssfpoflles  Creed ,  which  juftly  merits  that  title ;  if  not  be- 
caufe  compiled  by  the  twelve  iAyofths^  every  one  caftingin 
their  Symbok  or  Article  ^  as  tradition  goes ;  yet  becaufe  colle- 
cted out  of  the  Apofrles  wrkings ,  and  is  as  it  were  ,  zbrirf form 
or  abridgement  of  the  Do&rine  taught  by  Chriit  and  his  A- 
pofiles.     An  Ep'tomy  of  the  Christian  faith* 

And  fuch  are  the  Confefftons  which  moft  of  the  Reformed 
Churches  have  drawn  up  for  their  own  ufe,  comprehending  the 
moft  neceifary  and  fundamental  Articles  of  the  Chrl ft  ia*  faith  , 
V)  be  generally  owned  and  aflerted  by  all  within  their  AfTociations 
and  JurifdicYions,  whither  Ministers  or  people. 

That  Confefliqn  of  faith  which  was  compiled  by  the  Reve- 
rend and  Lean  ed  Divines  of  the  late  Afjcmbly  at  Weftminjler , 
an#pfefented  to  Ae  two  Hovfes  of  Parliament ,  as  their  Advice 
in  matters  of  Religion  ,  was  of  this  nature,  and  obtains  the 
primacj  aitiongft  all  the  Confefftons  of  the  Reformed  Chur- 
ches ,  in  the  judgement  of  many  Learned  Onl.chx  Di- 
vines. 

Such  formes  ivA  (JMoluks  are  of  excellent  ufe  in  the  Churches. 
Partly  to  be  a  bank    or    bulwark    to  keep  error  and  herefie 
fro     breaking  into  the  Char,  h  of  God.' 

Partly  ce  prevent  d'ffcnts  and  d'fftntions,  which  are  very  apt 
to  rife  amorgft  the  Pafours  and  /  cat h.rs,  as  well  as  amonJ 
the  private  members  of  fuch  Congregations ,  where  every  one  is 
left  at  liberty,  to  preach  andfr^ftLe,  to  LoldyZiA  hold  fort  hwbxt 
is  fight  in  thejir  own  eyes.  Part  y 


Serm.  i.  The  Introduction.  21 


Partly  to  preferve  the  truth  in  its  integ- ity  zr.d  beamy,  and  the 
profefiors    of  it    in    unity    and    uniformity ,    the  glory    of    the  j£ 
Churches,  and  the  defence  upon  that  glory. 

#/*  2.  It  ferves  to  fhewus  the  benefit  and  advantage  of  pib- 
/ick  Chatcchifmes ;  whither  larger ,  contain  ng  a  more  general 
coIJeilionof  Gofpel  truths  for  the ufe  of  fuchasare  of  larger un- 
der si andlngs ,young  or  old;or  /^r,containi*  gonly  fome  few  of  che 
moft  necefiary  principles  of  Religion  in  the  molt  facile  and  fami- 
liar way,  for  the  help  dt*:eznet  capac't;es  ;  amongft  which, 'al- 
though there  be  fome  hundred  fever: [forms  extant  in  the  Re- 
formed Churches,yet)  thofe  two  fifths  or  Modules  drawn  up  by 
the  late  Reverend  AlTembly,  their  larger  zndfrr:er  Catechijmy 
cbtain  the  generals*  both  abroad  and  t  home  for  their  excel- 
lencj  and  ufefulnejfe.  Ar.d  it  is  thewilhof  very  learned  and  ju- 
dicious men  that  there  were  yet  feme  fhmer  and  more  eafe  form 
drawn  up,  that  might  be  reduced  to  a  few  heads  of  the  firft  and  moft 
necefiary  joints  of  Chriftian  faith  for  the  inft'mion  of  bab.s: 
The  great  advantage  of  fuch  forms  of  Chatechifiical  doctrine  h 
that  thereby  a  Minifier  of  the  Gcfpel  may  acquaint  his  people  with 
more  of  the  necefiary  and  faving  truths  of  the  Gofpel  in  a  few 
months,  than  he  can  well  preach  over  in  many  years ;  and  by  the 
brief  and  frequent  running  over  the  principles  of  Religion, people 
of  all  forts  and  ages,  would  be  incomparably  prepared  for  the 
Word  preached,  and  profit  more  by  one  Sermon^han  #/rpr/W/p/^ 
hearers  commonly  d  by  twenty ; 

Ufe  3.  Hence  alio  I  might  commend  to  young  Sti  dents  in  Di- 
vinity the  reading  of  Jyfte&smd  compendious  AMracls  and  A- 
bridgemenis  ,   as  an  excellent  entrance  and  manuduclion  unto 
their  Theological  ftudies,  before  they  larch  into  the  larger  traUs 
and  treaiifes  in  th:u  vaft  and  immenfe  ocean  of  Divine  know- 
ledge ;  of  tthich  we  may  fay  aimeft  todefpantion , 
Jlrs  fang  a,  -vita  bre vis . 
The  Shipwright  that  is  to  buiid  a  large  and  (lately  VeflTel ,  doth 
firfi  fhap':  his  ^orkin  a  very  fmaH  CAlodxle.     And  he  that  is  to 
travel  inro  the  t emote  parts  of  the  world,  ilia  11  render  his  labour 
much  more  fruitful  by  reading  Map  and  Globes   at  home;  for' 
by  that  means  he  ifha  J 1  know  where  he  is  when  he  comes  abroad; 
his  eye  and  his  uixe. landing  will  mutually  interpret  one  to  the  o- 
ther ;  thus  your  curious  workwomen  do  firft  make  ttuir  borders  ard 
trails  ^  and  then///  ihem.  U]c  4.  It 


3*      Thtlntwdn&ion.  Serm,  i. 

life  4.  It  ferves  to  commend  Methodical  preaching;  thatMi- 
nifter  that  is  wife  and  judicious  to  obferve  method  in  his  Sermon^ 
and  method  between  Sermon  and  Sermon  ;  a  Scriptural  connexion 
as  (much  as  may  be  )  between  fubjett  and  fubjett,  dotlrine  and 
doctrine;  omr.c  tulit  punttum^'hth  a  Preacher  indeed;  he  fhall 
not  only  profit,  bi\t  delight  his  hearers;  and  make  them  110c  only 
knowing  Chriftians,  but" diftintt  and  judicious. 

life   5.    It  commends  (  not  leaft  )  con fi ant  and  fixed  hearing  ; 
Varla,  Uttte    efp^lty  when  people  fit  under  a  judicious  and  methodical  Mini- 
delctlat   anL    ftfy  5  !°9fe  hearing  may  pleafe,  but  the  fixed    will  profit;  skjp- 
mum,  certapo-  ping  hearing  for  the  rhoft  part  makes  but  fceptical  Chriftians ; 
deft,  Sen.        when  people  hear  at  randome,  have  a  (hatch  here,  and  a  fnatch 
there;  here  a  truth  perhaps,  and  there  an  err  our ;  here  a  notion, 
and  there  a  novelty,  &c.  fuch  mixt  hearing  makes  up  the  gar- 
ment of  knowledge,  butjuftlikea  beggars  C loak^  full  of  patches-, 
they  are  never  able  to  bring  their  knowledge  into  any  form  or  me- 
thod; ever  learning,  but  never  able  to  come  to  the  knowledge  of 
the  truth ;  their  knowledge  is  like  an  heap  of  pebbles,  upon  which 
a  man  can  never  raife  a  fuperftructure ;  whereas  they  that  fit  under 
a  fixed  Miniftry,   (  one  that  is  M after  of  his  Art )  they  are  ac- 
quainted with  the  way  a::d  courfe^nd  project  of  his  preaching ;   as 
the  Apoftle  tells  Timothy,*  £/>//?. 3.10.  But  thou  haft  fully  known 
my  dotlrine,  furpofey  &c.  i.  e.  the  defigne  and  method  of  my 
Miniftry. 

Such  hearers  (if  judicious)  can  follow  their  Teacher  through 

xhzferies  and  deduction  of  hisMiniftery,   from  Subject   10  Sub- 

jell,  and  from  Text,  to  Text,  and  from  Head  to  Head,    till 

at  length  they  have,  (  before  they  take  notice  of  i:  )  an  hypotypo- 

fiis,  or  collection  of  Gofpel-truths  formed  in  their  underftanding  : 

Such  an  hearer  begins  where  he  left  the  lift  time,  and  fo  from 

time  to  time  is  ftill  going  on,  fhining  and  growing,    and  enlight- 

ning  unto  the  prepared  dtay^from  faith  to  faith,  from  knowledge 

to  knowledge,  and  from  truth  to  truth,  till  he  tomes  in  the  unity 

of  the  faith,  and  of  th: ''knowledge  of  the  Sonne  of  Cj?d,    unto  a 

perfect  man ,    unto  the  meafure  of  the  ftaturs  of  the  fulneffe   of 

Ephef.  4.  13.  Chrift.    Various  hearing  makes  variable  Chriftians;    St.  James 

his  profeffors  (  for  the  mod  part  )  double-minded  meny  un ft  able  in 

James  1.  8.  \f%  ^Hlr  ™a)s  >  l^y  are  ^  beginning,  but  never  able  to  make 

any  profperous  and  fucceffeful  progreffe  in  the  knowledge  of 

Chritt.  Sixthly 


P10V,  4-  18. 


Serin,  i.  The  IntrodnSlion.  23 


Sixthly  and  laftfy ,  from  hence  give  me  leave  to  com- 
mend to  you  the  benefit  and  advantage  of  THE  MO  RTs^- 
/7v;<7  EXERCISE,  which  the  good  hand  of  Providence 
brings  to  your  doors  this  enfuing  month,  and  begins  to  morrow 
morning  in  this  place. 

Truly  Cod  hath  been  pleaied  to  make  this  morning  Lett  me  a 
great  mercy  to  this  City,  everfince  ic  was  full  erected,    which  —    -  . 
ms,  WHEN   LEICESTER    WAS   B  £ 'S IEG  £  D ;™ \™£J? 
it  hath  been  like  the  Ark  in  the  houfe  of  OB  £ D-£ DO  CM  ,    a  exercifeintke 
hleffing  where  ever  it  hath  come,  *  morning  cloud  which  hath  let  City, 
fall  fvveet  refrefhing  fhowres  in  every  place . 

In  Oeciat  Cod  hath  made  it  instrumental 

1.  For  the  (rrerigthnutg  of  the  weak^  hinds  ,     and    confirming 

the  feeble  knees  of  the  people  of  God;  who  in  this  time  of  Eng-  Ifa.  37.  3,4. 
lands  trebles  have  been  of  a  fearful  heart,    and  of  a  tre?nbl:ng^om^z  *■ 
$f  irk ;  many  poor  Chilians  who  in  times  of  publick  dangers  and  gainft  fear' 
confufions  have  come  to  thefe  morning  Aflemblies  ( like  the  Ma- 
ties  to  the  Sepulchre  of  our  Lord  )  with  their  hearts  full  of  fears, 
and  their  eyes  full  of  tears ,  have  been  difmifTed  thoie  Aflemblies 
with  fear  and  great  joy\  their  hearts    have    been   revived,  and  Match.  28.8. 
their  hands  ftrengthnedin  the  Lord  their  God. 

2.  Cod  hath  made  ufe  of  this  .cxercife  for  the  freferving  of  A  prefemcto 
thoufands  from  crrottr  and  damnable  doctrines  in  thefe  times  ofagainft  Apo- 
fad  Ay  Jtacy.  While  many  ignorant  and  unliable  fouls  being  led^y* 

away  with  the  err  our  of  the  wi.k^d,  have  fallen  from  their  own  z  cr*  *'  *7' 
ft  dfaftn-ffe ,  there  want  not  multitudes  (through  grace)  who 
are  ready  to  acknowledge  that  they  owe  their  confirmation  and 
ftability  in  the  truth,  (  under  God)  in  a  very  eminent  manner  to 
the  labours  of  thofe  godly  Orthodox  Divines,  who  have  bellowed 
their  pains  in  thefe  early  Lectures  from  time  to  time. 

3.  Cod  hath  commanded  his  blefling  upon  it  for  the  lonverfton  Converfofl. 
of  many  fouls  to  )efus  thrift .     Blefled  be  God,   the  morning 
exercife  harh  not  been  childlcfi  fince  it  was  fet  up  ;  fome  there  be 

(to  my  knowledge  )  who  have  calculated  their  ffiritual  nativity 
from  the  mt  that  this  exer  f  was  in  the  placrs  of  their  habi  ati- 
on ,  as  in  thisp, ace  fome  can  briig  in  their  teftimony,  to  the  ho- 
nour and  prahe  of    ree-gr  ce. 

4.  It  hath  been  a  very  choice  in''  rument  in  the  hand  of  the  Spi-  E,.fi     . 
ut ,  for  the  bn.ld.ng  up  of  Chrillians  in  their  mo  ft  holy  faith. 

Many 


24'  The  introduction.  Serm.i 

» 

Many  of  them  that  have  mended  dally  at  the  gates  of  wlfdome  , 

Prov.  8  34,$?.  waiting  at  the  pofts  of  her  doors  in  this  Minifterial  courfe,  have 

been  obferved  to  have  made  eminent  proficiency  in  the  School  of 

iPer  ?    i g      Chri[\,t  o  grew  in  God,  in  grace ,    and  in   the   knowledge   of   our 

Lord  and  Saviour  ]?fus  Chrlfi. 

To  all  which  blefled  ends  thefe  morning  Exercifes   have  had 
'"  fome  advantage  above  other  AlTemblies ; 

Partly,  by  reafon  of  the  frequency  and  affduity  of  them ; 
Sabbath-day-Sztmcms,  and  W^//-Ie£tures  being  diiranc'c  with 
fuch  long  intervals  of  worldly  incumbrances,  are  ffor  the  moft 
part  )  forgotten  before  the  return  of  their  weekly  courfe; 
whereas  thefe  exercifes  treading  fo  clofe  upon  the  heels  one  of  ano- 
ther, they  that  have  conftantly  atte  ded  them,  have  as  it  were,  li- 
ved under  a  conftant  vlfion ;  the  Sunne  oftheGoffel  arifing  upon 
them  as  affiduoufly  as  the  Sunne  in  the  Firmament ;  whereby  they 
have  been  carried  on  in  a  daily  progrefe  of  Goffel- 
frofictency. 

And  Partly,the  Preachers  by  a  kind  oifecret  instinct  of  the  Spirit, 

having  been  directed  in  their  order  to  preach  feaf unable  things  ; 

9ra?K<rnj>  *a»9hW,  as  the  Apoflle  calls  it,  prefect  truth;  truth  moft 

proper  to  the  prefent  Rate  of  things, carefully  obviating  the  errors 

cf  the  times;  and  not  only  f o ,   but  fometimes   as  if  there  had 

been  a  defigne  laid  by  mutual  conrent,  they  have  been  guided  to 

preach  methodical  truths  ;  their  Sermons  have  been  knit  together 

_  not  without  fome  natural  connexion,  into  a  kinde  of  v7n1v7ra>TK,  or 

^^Modulc  of  Evangelical  doar:ne;  at  leaft  fo  farreasit  hath  not 

dies  in  the    been  difficult  to  finde  out  not  only  confent,  but  a  kinde  of  depen- 

FkU$,May^.  dance  between  their  fucceffive  difcourfes,  that  might  be  of  more 

printed    fer  "than  ordinary  help    to  their  Auditors ;  as  in  this   (a)    place 

Richard  Gibbs akout  ^  time  foure  vears  .  anj  finca  in  a  (b)  neighbouring 

lanencar  Set-  Congregation  ;  by  fome  fort  notes  publifhed  for    the    help  of 

jeams  Inne.  "weaker  Chri(tians,may  appear.    But  now  brethren  behold  I  flievv 

bThe  word  of  you  a  mne  excellent  way :   That  which  fometime  hath  fallen  out 

faith,  at  Mar-  providentially,  and  but  in  a  very  imperfect  way,  is  now  dc   inda- 

JTm   F  I ^      &rla,and  by  pr  A- agreement  and  confent, intended  and  defign:d  among 

printed  for*'  you  in  this  courie  of  the  morning  Sxercife^vU.  rhjRi  which  the. 

Fran.  Tyton,  at  Apofile  here  commends  to  Timothy  his    care  and  cuftody ,  an 

ehcchrecDac;-  uiroTviraffK,  or  FORM  of  found  words  :    A  Series  or   'Drtine- 

eersm  Fleet-  fltjm  0c  fomeof  the  chief  points  and  heads  of  Gofpel  do&rine 

ftrcct'  methodically 


betm.  it  live  introciHCtton.  25 


methodically  colle&edanddtgeftedasfaras  the  narrow  circle  of 
fo  few  days  will  conrain.      <A  N D   THIS    WE   WILL     . 
DO   /i7  (7  0  D    PERMIT.    What  remained  Brethren, 
but  that  you  ftis  up  your  felves  in  th>  Rren^thof  Chrift,         Cautions 

1.  To  pri^e  fttch  a  precious  fcafon  and  opportunity ,    as  Provi-  x"  lnz:.thcf< 
*  *  .       J  .    ^  ,        „  J,  .    .    .      .     'r  J  opportunities. 

dence  puts  into  your  hand.     God  is  bringing  a  very  precious  trca-  rr 
fure  and  depoftum  unto  your  doors ;  He  havh  not  dealt  fo  vith^^ 
every  Nat  ion, Sec.    See  my  Brethren  that  you  put  a  due  vA%:  and 
eftimate  upon  it,  left  God  challenge  your  contempt  with  that  an- 
gry queftion,  Wherefore  is  there  a  price  in  the  hand  of  a  fool  to 
get  w  if  dome,  feeing  he  hath    no  heart  to  it}  p  or 

2.  To  frequent  it ;  Chriftians,be  afraid  of  lofing  a  morning  ;  let  z.    Request  ' 
not  one  fuch  golden  opportunity  fall  to  the  ground,  you  do  not  them, 
know  what  you  lofe.    Borrow  a  little  from  your  deep,  and  from 

your  worldly  employments  (if  your  Callings  and  Families  (hall 

not  be  too  great  fufferers  by  it )  and  beftovv  it  upon  your  fouls ;  will 

it  not  be  fruit  abounding  to  your  accoun:  in  the  day  of  Chrift  ? 

while  ye  have  the  light ,  walk^in  the  light :  Know  ye  not  that  the  jcr,  ^- 

Shadows  of  the  Evening  are  fir  etched  out !  Redeem  the  time ,  the 

days  are  evil.  Ephef.f.  rj-j 

3.  Stir  up  your  felves  to  prepare  your  hearts    for  a  folemn  at- 
tendance upon  God  in  them  :  Remember  what  the  Lord  faid  to^c^'eparc  r* 
MofeS)  I  will  be  far&ified  in  them    that    come   nigh   mz :    Oh  lcv  \0t  ? 
profane  not  your  acceffes  to  fuch  holy  things ;  I  may  bsfpeak  you 

in  the  language  of  Mofes  to  the  people,  Sanftifie  your  felves  a- 
gainft  to  morrow  1  for  the  Lord  will  come  down  among fi  y oh  ;  and 
remember  if  he  be  not  falsified  by  you,  he  will  be  fan&ified  ibid. 
upon  yon ;  if  he  be  not  fan&ified  by  us  in  hollmffe,  he  will  be 
fan&ified  upon  us  in  judgment ',  before  all  the  people  I  will  be 
glorified. 

Chriftians,  be  much  in  prayer  for  your  Minifiers ,  that  they 
may  come  unto  you  in  the  fulvefi  of  the  bleffmg  of  the  Gofpel  of 
peace;  fay  with  the  Pfalmift,  Blefed  be  he  that  comet  h  tons  in  the 
Name  of  the  LO  R D.  F&I.  1 1  &. 

Pray  for  your  felves,  that  God  would  open  your  hearts  as  he  Afts   l6       -* 
did  the  heart  of  Lydia,  that  you  may  attend  unto  the  things  which 
fhall  be  fpoken. 

Pray  that  you  may  *  mix  the  Word  with  faith,  *  that  you  may r*-*Hek,4  '*•  .. 
ceive  the  truth  in  the  love  of  the  truth,  that  you  may  not  ta  given  up  IQ2  ,  z' 
to  believe  lies.  E  Pray 


*p  am  lmrvauoJion.  ^erm.  i. 


Pray  far  others  that  fhall  hear  with  you  ;  pray  as  Cbnft  prayed 
John.  17.  if.   for  his  Difciples  :   SaxElifie  them  through  thy   truth ,  thy  Word,  is 

truth. 

Pray  that  fome  may  be  convinced,  fome  converted,  that  others 

may  be  edified  by  the  Sermons  which  fhall  be  preach't  amongft 

you. 
4,    Stir  up         4.  Stir  up  your  felves  to  come  to  thefe  Evangelical  exercifes 
grace.  with  Evangelical  dijpofitions ;  thoie  efpecially  prophefied  of  in 

Jfa.  2.  Z.  relation  to  Gofpel-times,    I[a.  2.  3.  Many  people  [hall  go  and  ay 

Come  ye,  and  let  us  go  up  to  the   Mountain  of  the  Lord  ,  to  the 

koufe  of  the  God  of  ]acob,  and  he  will  teach  hs  of  his  ways  3  and. 

we  will  walkjn  his  paths,  — — 

In  this  Gojpel-promife  you  S  j,  •  •    '* 
have  three   GoJPe  I  graces  ,  ^dfafcanii  Refolutions. 

Charity.  1.    COME   LET  US   q  0,&cc. ]  there's  their  C  H  A~ 

RITT,  their  mutual  care  and  love  to  one  anothers  fouls ;  they 
call  upon  one  another,  and  consider  one  another,  to  provoke  one 
another  to  a  diligent  attendance  on  the  means  of  grace.  Come  yt7 
and  let  w  go;  gracious  hearts  would  not  go  to  Church,  or  to 

Pfal.  in.  1.  heaven  alone  ;  /  was  glad  when  they  f aid  unto  me  Let  us  go  into 
the  houfe  of  the  Lord. 

Faith,  2.    HE   WILL  TEACH    V  S  OF  HIS   WATS] 

here  you  have  their  F  A  IT  Hi  they  come  to  the  Ordinance  with 
good  thoughts  of  Cjod;  the  fame  wherewith  holy  David  doth  en- 
courage his  own  foul  :  Good  and  upright  is  the  Lord ,    therefore 

3fnl.  if  2\  WI'M  ke  teach  [inner  s  in  the  way  ;  though  I  am  evil ,  yet  God  is 
good;  though  I  am  a  [inner,  yet  God  is  upright,  therefore  I  fhall 
be  taught  of  God ;  it  \s  good  to  come  to  the  Ordinance  with^ra*- 
expectations  upon  God  : 

You  may  eafily  over-expect  men,  and  indeed  for  this  God  fends 
you  home  often,  with  dij 'appointment ;  you  come  to  a  Sermon,and' 
you  fay  (  fometimes }  Oh  there  is  a  rare  man  to  preach  this  day; 
the  man  fails  your  expectation,  and  you  return  cenfuring  and  corn- 
pjainingof  the  Pre  cher,  not  confiderins;  the  fault  was  i^  your 
ielyes  ;  God  withdrew  poiTibly  wonted  auxil'aries  of  grace  to  pu~ 

Jfa.  2.  2  2«        niili  your  carnal  confidence,  to  teach  you  to  ccc[e  from  man,  &c. 

f  .  r  I  fay  you  may  eafily  over-expeel  the  crearure,  but  you  cannot  ov  r- 

cxHli  God:   Op^n  thy  mouth  wide  and  I  will  fill  it;   widen  and 

diJare 


Serin.  I.  The  Introdn^ion.  37 


dilate  the  defires  and  expectations  of  your  fouls,  and  God  is  .^ble 
to  fill  every  chinks  to  the  vafteft  capacity  •  this  honours  God  when 
we  greaten  our  expectation  upon  him;  it  is  a  fanHlfying  ofuod 
in  cur  hearts,  he  vpiU  teach  us  his  w^ys. 

3.     WE    WILL    WALK     I  '\    HIS    P  *A  THS  ]  Obediential 
there  you  have  their  obediential  refolmionsy  highly  becoming  the  refolutiuo, 
children  of  God  ;  if  God  be  fo  gracious  to  teach  us,  they  refolve 
not  to  be  io  ungracious  as  to  ref-.f  to  be  taught ;  they  cone  with 
a  defire  to  k$w  G  °^s  fi>///,and  §p  home  with  a  reptntibn  0  obey  it. 

This  is  the  method  of  Gcjpcl  proficiency,  If  any  man  will  do  my  J d™   7.    17. 
willy  he  (hall  kriow  my  doctrine.     Behold,  here's  the  pattern,  GO 
7  8  AND  DO  LIKEWISE. 

5.  Take  heed  of  ?erf<<nEtory  and  enftomary  ufe  of  the  Ordi-  t'^i/j*  "" 
nance ;  Reft  not  fuisfied  in  a  Popifh  jus  operatum,  the  workdone*  CWOr  on0k 
As  you  (hould  prepare  before  you  come,  fo  you  fhould  reflect  when 

you  go  home,  and  not  take  up  with  nstlma  in  the  head ,  without 
motions  in  the  heart.  Expr  ffions  in  the  lips,  whenfeparate  from 
impreflions  upon  the  confidence^  makes  empty  and  formal  pro- 
fefibrs,  and  gives  occafion  to  (tenders  by  to  fufpeft  the  truth  of 
Religion.  A  careleile  Chriilian  that  often  heareth  of  the  glori- 
ous things  of  the  Gofpel,  but  fee let h  nothing  of  them,  doth  put 
a  temptation  of  Atheifme  upon  himfielfi  ard  of  fcandal  upon  0- 
thers;  and  while  himfelf  is  not  made  better  by  his  frequenting 
the  means,  others  become  worfe,  white  he  raifeth  up  an  evil  re- 
port upon  the  waves  of  God.  Surely  we  need  much  quickning 
that  we  may  no:  receive  THIS  G  R  ^4  C  E  of  God  in 
vain. 

6.  And  laflly,  when  you  have  this  vttotvtvm,  THIS  FORM 
OF  SOUND  WORDS,  letitbeyour  care  to  kfep  it ;  when  ye 
tiAVE'y  xVzw  HOLDit,  which  is  the  fecond  acceptation  of  the 
word    fcg,  and  brings  me  upon  the  SErO\D  DOCTRJNE.. 

D>a.   z.SUCH   IOZMS    A7{D    MOT>ULSS   A7{E 
VE%}    (\yiRLFULLT  TO  BE  KETT: 
But  of  dais  in  the  concluding  Sermon  if  God  permit. 


THE 


Scrm.a.       \>ot£    $)<&& 


God  is. 


a? 


iSSf  IS$  f  S  §§§§§ It f 


Heb,    ll.    6> 

But  without  Faith  it  is  impoffible  to  pleafe  Gody 
for  he  that  comet k  to  Gody  mufi  believe  that  he 
is j  and  that  he  k  a  rewarder  of  them  that  dtli- 
gently  feek^hint. 


N  this  Chapter  faith  is  reprefented  as  the 
principle  of  obedience  ,  conveying  vi- 
gour and  ftrength  to  other  graces ,  where- 
by they  become  operative  unto  feveral 
ends  and  objects;  hence  thofe  a<5ts  which 
immediately  fpring  from  other  graces  as 
their  proper  ilock ,  are  attributed  to  faith, 
that  being  the  principle  of  their  heaven- 
ly working-,  inthisrefpeS,  as  the  fuc- 
cefle  of  an  Army  redounds  to  the  Generals  Honour ,  fo  the  Vi- 
ctory which  is  effected  by  other  Chriftian  qualities,  is  here  a- 
fcribed  to  faith,  which  animates  them ,  and  leads  them  forth 
as  their  chief  Captain;  this  is  intimated  in  the  Text,  in  which 
we  may  obferve, 

P  i.A 


3° 


Godk.  Serm.a. 


This' is  the 


tiis 


1.  A  Proportion  ,  But  without  Faith  it  is  imfojfibletofleaje 
God-,  that  grace  being  the  medium  of  our  communion  with 
God,  as  it  gives  through  Chrift  an  admirtion  and  approach  to 
him;  and  in  thisrefpeft  is  oppofed to  drawing  back  ,  Hebr. 
10.  58. 

2.  The  Argument  to  confirme  it ,  For  he  that  comes  to  God 
I^hens'o-ed^*^  Relieve  that  he  isy  an  I  that  he  is  a  tewarder  of  them 
/met  Tfcflf-  that  diligently  feek^,  him  :  that  fcjL  our  Addrefles  to  God, 
fc  iufl-e|3«et{  are  grounded  upon  a  firme  affent  to  Gods  being  and 
*Sx  077  it  xjj&r  bounty. 

aiuToy  wSr'Q  pirft~  An  affenc  to  his  being  is  abfolutely  neceffary ,  other- 
*oVn£  ■«  \  wife  acts  of  worfhip  are  as  a  Ball  ftruck  into  the  open  air, 
7$k  V™d  which  returns  not  to  us;without  the  entire  affurance  of  a  determi- 
£vwv\x*vm  nate  object ,  Religion  will  fail  and  vani/h  ,  this  belief  is  general 
ovtw,  vsifl~  and  fpeculative. 

mivmv^  icto-  Secondly,  An  affent  tohis  bounty ,  that  he 'will  bleffe  thofe 
j}^  *******  who  diligently  ftcl^  him;  this  is  particular  and  applicative, 
2?  and  it  follows  from  the  other  5  for  the  notion  of  a  Benefo&our 

is  included  in  that  of  .a-  God;  take  away  his  rewards,  youun- 
god  him:  Now  the  ftedfaft  acknowledgement  of  this*  can  on- 
ly draw  the  foul  to  perform  ingenuous  and  acceptable  fervice ; 
for  the  naked'  contemplation  of  thofe  amiable  excellencies 
whxh  are  in  the  Deity,  can  never  conquer  our  natural  feare, 
nor  quench  our  enmity  againft  him  ;  rhe  reflect" on  upon  his 
righteoufneife  and  our  guilt ,  fills  us  with  terrour ,  and  caufes  a 
dreadful  flight  from  hini ;  but  the  hope  of  his  remunerating 
eoodneffe,"  &  a  motive  agreeable  ,  and  congruous  to  the  breft 
of  a  man ,  and  fweetiy  leads  him  to  God  ;  Religion  is 
the  fubmiflio  1  of  our  felves  to  God  ,  with  an  expectation  of 
reward. 

I  (hail  Treat  of  the  firft  Branch  of  the  argument  ;  He  thtt 
comes  to  Gor),  muft  believe  ihft  heisi  The  firm  belief  of  Gods 
being,  is  the  foundation  of  all  Religious  worilrp  ;  in  the  di- 
fewflmg  ofwh'ch,  my'defignJsto  evince  that  Supreme  Truth, 
that  God  is.  Theev'dence  of  this  will  appear  to  the  light  of 
reafon ,  and  fai  h  ,  by  an  appeal  to  nature ,  and  Scriptures :  I 
fhal  1  produce  three  Arguments  from  nature  ,  which  may  con- 
vince an  Infidel  there  is  a  God.     The  firft  is  drawn  from  rhe 

vifi- 


Serm.2.  God  is.  £i 


Tr 


vihbie  world.    The  fecond  from  natural  conscience.    The*  third 
from  the  content  of  Nations. 

Firtt,  in  the  Creat  on ;  his  effence  and  Attributes  are  clear- 
ly revealed,  his  abfolute  power  ,  unerring  vviicio:ne,  and  infi- 
nite goodnefle ,  are  difcovered  to  every  capacity  ;  therefore 
the  Apoftle  urges  this  as  the  molt  proper  Argument  to  convince 
the  Heathens  ,  &/ftts  14. 1?,  that  they  jkoxld  turn  from  their 
vanities ,  to  the  living  God  which  made  heaven  and  earth  ,  and 
fea,  and  all  things  that  are  therein  ;  to  this  they  muft  natu- 
rally affenc  •,  as  fliadows  reprefent  the  figure  of  thofe  bodyes 
from  whence  they  are  derived ;  fo  in  the  world  there  are  iuch 
traces  of  the  Divine  perfections,  that  it  is  eafie  to  inferre  there  is 
a  Soveraign  being  which  isthecaufe  of  it;  all  the  creatures  and 
their  various  excellencies ,  are  as  k>  many  beams  which  refle6t* 
upon  this  Sun ,  or  lines  which  direct  to  this  Centre  3  nay,  the 
meaneft  being  carries  fome  impremon  of  the  firft  caufe ,  as  the 
image  of  a  Prince  is  ttampt  upon  a  penny,  as  well  as  upon  grea- 
ter mony ;  the  hearts  will  inftruft  ,  and  the  mute  fifties  teach 
the  Atheift  there  is  a  God;  and  though  he  is  not  difcerned  by 
the  outward  fight,  yet  the  undemanding  will  as  certainly  difco- 
verhim,  as  it  doth  aninvifible  fpirit  in  a  living  body;  and 
that, 

i.  From  the  being  of  the  world  ,  and  its  parts  ;  it  is  appa- 
rent to  fenfe  ,  and  acknowledged  by  all  ,  that  fome  things  are 
of  a  late  beginning,  but  thofe  things  could  not  proceed  from 
themfelves ,  for  then  they  fhould  work  before  they  were  ,  and 
the  fame  things  (hould  exift ,  and  not  exift  at  the  fame  inftant, 
and  in  the  fame  refpeft ,  but  this  implies  a  contradiction  ;  it 
follows  then  they  had  their  Original  from  without ;  we  finde 
the  expetience  of  this  in  our  felves ;  the  number  of  our  dayes 
declares  there  was  a  time  in  which  we  had  no  being,and  therefore 
we  could  not  produce  our  felves. 

Now ,  if  man  which  is  the  moft  perfect  of  vihbie  crea- 
tures ,  prefuppofe  a  Maker,  then  may  we  fufficiently  inferre 
a  Creation,  where  we  finde  far  leffe  perfection  ;  and  this  is 
true  ,  not  only  of  things  which  are  vifible,  but  of  all  other 
beings;  till  at  laft  we  arrive  at  the  Supreme  caufe  ,  whofe  being  is 
neceffaryand  independent. 

F  2  Befides, 


3  2,  Godis.  Serin,  i* 

Befides,  if  weconfider  that  from  nothing  he  hath  produced 
their  beings ,  and  fo  united  thofe  two  distant  extreams  of  be- 
ing, and  nothing,  we  may  infer  his  power  to  be  infinite; 
the  greater  difference  imaginable  between  two  finite  beings  [ 
admits  of fome  proportion,  and  meafure^  but  between  that 
which  is  ,  and  that  which  is  not,  the  diftance  exceeds  all  ap- 
prehenfion;  fothat  from  the  meer  exigence  of  things,  it  is  e- 
videntthat  thereisafirftcaufe  ,  which  is  independent  and  infi- 
Mite,  and  this  is  God. 

2.  We  may  certainly  argue  the  being  of  God  from  the  con- 
fent  of  parts  in  the  world ,  and  their  perpetual  confederations 
to  fupportthe  who'e.  Confufionis  the  effect  of  chance  ,  but 
order  is  the  product  of  Art  and  induftry  ;  when  we  confider  in 
a  Watch-,  how  the  different  wheels  by  their  unequal  motions 
agree  in  diflinguifhing  the  houres ,  and  with  that  exactneffe ,  as 
it'  they  were  infpired  by  the  fame  intelligence  ,  we  prefently 
conclude  it  to  be  the  work  of  an  Artificer  ;  for  certainly  pieces 
of  Brafs  could  never  have  formed  and  united  themfeives  in  thit 
method  ;  proportionably  when  we  view  the  Harmony  of  all 
things  in  the  world,  and  how  difagreeing  natures  confpire  to- 
gether for  the  advantage  of  the  who'e,  we  may  collect  there 
is  a  Div'ne  Spirit,  which  hath  thus  difpofed  all  things;  we  will 
not  make- a  curious  enquiry  into  this ;  an  eminent  decree  of - 
knowledge  in  fevera)  faculties  ,  would  but  Imperfedly  dis- 
cover the  proportion  and  meafures  which  the  eter- 
ta\  n:iiuk  h.-rh  obferved  in  the  frame  of  nature  ^  it  wi]  I.  fuffice 
to  glance  at  thoie  which  are  expofed  to  the  view  of 
all. 

The  Sun  which  is  the   eye  and  foul  of  the  world,  in  its  fi- 

tuation  and  motion,  is  align  to  us  there  is  wifdome  and  coun- 

fel  inks  Authour ;  it's  fixtinthe  midlt  of  the  Planets  >  rbatic 

may  difpenfe  its  light  and  heat  for  the  advantage  of  the  lower 

Qndpmfl  ef.  world;  if  it  wereplac't  in  a  higher  or  lower  Orb ,  the  jarrin<? 

[etamapmum^  Elements,  (which  by  its  influence,  arekeptin  an  equal  poilc 

tamque  perspi-  2        r 

cswm,  cum  cafomfufoxim/ii,  cceleftidque  contcmpUti  famus ,  quxm  al'iquod  tffe  numen  pra- 
fiantifjima  mentis  quo  bxcrcgan'.ur.THll.  in  fecundo  dv  natura  d£oruw,&c.fih.z.  de  d'r/i- 
nitioney  ejfe  pneUmtem  aliqttam,  <etemxmque  ?%.it:iram  &  cam  fkfpicitndam  Aio,\ind.vn 
que  bomi nam  gti:ri  pxUhrii  itdo  mxndi     odo^as  rerum  cxlcfihm   cvgit   confittii. 

and 


5erm.2»  God  if,  33 

and  proportion  )  would  break   forch  into   diforders;  and  ihofe 
invihble  chains  and  connexions  wh:ch  fatten  the  parts  of  na- 
ture, would prefen:iy be  broken;    the  regularity  and  conftancy 
of  its  morion  difcovers  a  Deity  ;  by   its  courfe   from    Eaft  to 
Weft,  it  caufes  the  agreeable  vicilfitude  of  day  and  night  ,  and 
maintains  the  amiable  war  of  light  and  darknefs  ;    this  diftin- 
&ion  of  time   is  neceffary  for  the  pleafure   and  profit   of  the 
world ;  the  Sun  by  its  fifing,  chafes  away  the  {hades  of  the  night, 
to  delighruswich  the  beauties  of  the  Creation ;    'tis  Gods  He- 
rald which  calls  us  forth  to  the  difcharge  of  our  work;    this  go-  p, 
vernes  our  labours ,  and  conducts  our  induftry ;   this  animates      ',04'**>*$ 
nature,  and  conveys  a  pleafure  even  to  thefe  beings  which  are 
infenfible  ;  without  the  day,   the  world  would  be  a   fatal  and 
difconfolate  grave  to  all  creatures;  a  Chaos  without  order,  acti- 
on, or  beauty  ;  thus  by  the  Sun-beams  we  may  clearly  fee  a 
Divine  providence.    Befides,  when   it  retires  from  us  ,  and  a 
Curtain  of  darkneffe  is  drawn  over  the  world,  that  proves  the 
wifdome  andgoodnefleof  God-  the  Pfalmift   attributes  the  di- 
fpofition  of  day  and  night  to  God,   the  day  is  thine ■•    and  with  Pfal.fy:6> 
an  Emphafis,  the  mght  a  If*  is  thine  ;    notwithstanding  its  fad 
appearance ,  yet  it  is  very  beneficial  •,  its  darkneffe   enlightens 
us ,  its  obfcurity  makes  v  fible  the  Ornaments  of  heaven  ,  the 
ftars,their  afpe&s,  their  difpofitions,  their  motions  which  were 
h:d  in  the  day  ;  ic  unbends  the  world  >   and  gives   a  fhort  and 
neceffary  truce  to  its  labours,    it  recreates   the   wafted  fpirits ; 
'cistheNurfe  of  nature,  wrrch  poures  into  its  bofome    rhofe 
fweetand  cooling  dews  which  beget  new  life  ,   and    vigour  : 
the   divine    providence    i>  alfo    eminent  in  the  manner  of 
this  difpenfation ;   for  the  Sun  finifhing  its   courfe  about    the 
world  in  the  fpace  of  twenty  four  houres,   caufes  that  fuccefTt-r^  i     <  . 
on  of  day  and  night ,  which  doth  moft  fitly  temper  our  labouCpauofSie 
and  repofe  ;  whereas  if  the  day  and  night  ihould  each -of  them  world  which  is  ■ 
cortinue  hx  entire  months  ,  this  divifion  would  be  very  in  con- inhabited, 
venient  for  us:     We  may  farther  obferve  a  wife  providence  in 
the  diverfity  it.hath  ufcd  to  lengthen  and  ihortenihe  da-yes  and 
nights  for  the  advantage;  of  feveral  Countryes ;   for   thac  pare 
of.the  earth  which  is  under  the  line,  being  fcoichcwith  immo- 
derate heat ,  wants  a  continual  fupply  of  moyfture  ;    therefore 
theiongeft  and  ccolett  nights  are  there-,  but  it   is  otherwise  in 

the/ 


34 


Cod  iu  Serm.  Aft 


the  Northern  parts ,  for  the  beams  of  the  Sun  being  very  fee- 
ble there  ;  providence  hath  ibdjfpofed,  that  the  dayes  are  ex- 
tream  long ,  that  fo  by  the  continuance  cf  the  heat ,  the  fruits 
may  come  to  maturity  and  perfection,    And  as  the  difference 
of  day  and  night ,  fo  the  diverfity  of  feafons  proceeds  from  the 
motion  of  the  Sun,  which  is  a  work   of  providence  ,   no   lefle 
admirable  than  the  former;  as  the  moron  of  the  Sun   from 
pfal.74.  17.      Eaftto  Well,  makes  the  day  and  night,  fo  from    North    to 
Tboubaft  mxh  coutn  ^  caufes  Summer  and  Winter ;  by  thefe  the  world  is  pre- 
Wim™      ffrV-edi-j  Summer  crownes  the  earth  with  flowers  and  fruits ,  and 
produces  an   abundant  variety  for  the  fupport  of  living  crea- 
tures ^  the  Winter  which  ieems  to  be  ths  death  of  nature,  rob- 
bing the  earth  of  its  heat  and  life,  contributes  alio  to  the  Uni- 
verial  good  ;   ic  prepares  the  earth    by  its  cold  and  moyfture 
for  the  returning  Sun ;  in  the  fucceffion  of  thefe  feafons  ,  the 
Divine  Providence  is  very  confpicuous  ;   for  fmce  the  world 
cannot  palfe  from  one  extream  to  another ,  without  a  dangerous 
alteration  •,  to   prevent  this  inconvenience  ,    the  Sun  makes 
its  approaches  gradually  to  us,  the  Spring  is  interpofed  between 
the  Winter  and  Summer,  that  by  its  gentle  and  temperate  heat, 
it  may  difpofe  our  bodyes  for  the  excefle  of  Summer  ,   and  in 
the  fame  manner  the  Sun  retires  by  degrees  from  us,  thatfo  in 
the  Autumnewemay  be  prepared  for  the  afperities  of  the  Win- 
ter :     And  to  clofe  this  part  of  the   Argument  ,  the  invariable 
fuccelTion  of  times  and  feafons  is  a  token  of  the  fame  provi- 
dence ;  the  Sun  which  runs  ten  or  twelve  millions  of  Leagues 
every  day ,  never  failes  one  minute  of  its  appointed  time,  nor 
turns  an  inch  out  of  its  conftant  courfe ,  but  inviolably  obferves 
the  fame  order;  fo  that  there  is- nothing  more  regular,  equal, 
and  conftant,  than  the  fucceifion  of  day  and  night;  to  afcribe 
this  tohazzard,  is  the  moil  abfurd  extravagance ;  for  in  the  ef- 
fects of  chance  there  is  neither    ojrder  nor  conftancy  •   as   we 
may  fee  in  the  calling  of  a  Dy  ,  which  hardly  falls  twice   toge- 
ther upon  the  fame  fquare  ;  it  is    neceffary  therefore  to  con- 
clude that  an  intelligent  principle ,  geiides  the  revolutions  of  the 
Sun  ,  thus  uniformly  for  the  advantage  of  the  world.     <Tfa!me 
1 9*   T*2>  3*  The  heavens    declare  the  glorj  of  God  ,    the  firma- 
ment (k.ws  his  handy  worl*.     Day  unto  day  utters  jpeeeh ,  and 
nwkt  unto,  night  addes  knowledge  ;     There  is  no  ffeech  nor  lan- 
guage 


$erm.2.  God  is.  35 

gnage  where  their  voice  is  not  heard ;  what  is  that  language  and 
voice,  but  a  Univerfal  Sermon  to-  the  world  of  Gods  being  and 
excellency  ? 

Let  us  now  contider  that  vaft  extent  of  aire,  which  fills  the 
fpace  between  heaven  andearch  ;  this  is  of  fo  pure  a  nature, 
that  in  a  moment  it  tranfmits  the  influences  of  heaven  to  the 
lower  world,  this  ferves  as  an  arfenal  for  thunders  andlighten- 
ings,  whereby  God  fummons  the  world  to  dread  and  reverence; 
this  is  a  treafury  for  the  clouds ,  which  cRtfblving  in  gentle 
(howers,  refrelh  the  earth ,  and  call  forth  its  feeds  into  flou- 
rishing and  fruitful neife  ^  this  fannes  the  earrh  with  the  wings 
of  thewinde,  allaying  thofe  intemperate  heats  which  would  be 
injurious  to  its  inhabitants;  this  is  the  Region  for  the  B  rds, 
wherein  they  pafle  as  fo  many  felf-moving  Engines  praifingthe' 
Creatour ,  this  ferves  for  the  breath  and  life  of  man ;  from 
hence  we  may  conclude  the  wifdome  of  a  God  ,  who  fo  go- 
vernes  thefeveral  Regions  cf  the  aire  ,  as  by  them  to  con- 
vey bleffings  for  the  neceflities  of  man  ,  and  to  fend 
judgements  for  the  awakening  the  fecure  to  feek  after 
God. 

Let  us  nowdefcend  to  the  Sea,  and  fee  how  that  informes  ' 
us  there  is  a  God  ;  'tis  a  Truth  evident  to  reafon  ,  that  the 
proper  place  of  the  waters  is  next  to  the  aire  above  the  earth  5 
for  as  it  is  of- a  middle  nature  between  thefe  two  Elements,  be- 
ing purer  and  lighter  than  the  earth,  but  more  grofle  and  heavy 
than  the  aire,  fo  it  challenges  actuation  between  them  ;  that 
as  the  aire  on  all  parts  encompaffes  the  Sea,  in  like  manner 
the  Sea  iliou  Id  over  fp  read  the  earth,  and  cover  the  whole  fur- 
face  of  it;  that  its  natural  inclination  is  fucfe,  appears  by  its 
conrinual  flowings ;  who  then  hath  arretted  its  courfe,  and  ttopt 
its  violence?  who  hath  confined  it  to  fuch  a  place  and  ccm- 
pafs,  that  it  may  not  be  destructive  to  the  world  ?  certainly  no 
other,  but  the  great  God  who  firtt  gave  it  being  and  motion; 
befides,  that  which  renders  the  power  of  God  more  confpicuous, 
is  that  by  fo  weak  a  bndle  as  the  fand,  its  rage  is  bounced ;  when 
it  threatens  the  fhorewith  its  infuking  waves ,  you  would  fear 
left  it  fhouldfwallowup  all,  but  it  no  fooner  touches  the  fand, 
but  its  fury  h  turned  into  froth  ;  it  retires,  and  by  a  kind  of  fub- 
miffion ,  refpe&s  thofe  bounds  which  are  jfixt  by  the   Creatour. 

New 


3« 


God  is.  Scrm.a' 


Now,  that  the  fierce  ft  Element  fhould  be  repreft  by  the  fee- 
Heft  thing  in  rhe  world,  and  that  which  breaks  the  Rocks,  be 
limited  by  the  land  ,  is  a  wonder  of  providence ;  therefore  the 
Lordaliedges  this  as  an  effect  only  proceeding  from  his  power, 
and  challenges  an  incommunicable  glory  upon  this  account. 
'3°&  38.  8,  9, 10,  ii,verfes,  llho  fk'<;t  up  the  Sea  with  do, res 
19  Jr.  en  n  brake  forth  as  if  it  had  iff  tied  out  of  the  womb*  when 
1  mads  the  cloud  the  garment  thereof  ,  and  thicl^  darkneffe  a 
fwaaltng  band  for  It ;  and  brake  up  for '  it  my  decreed  place 
and  fet  burres  and  doores  ;  ard  faid  ,  Hitherto  (hale  thox 
come ,  and  no  farther  ,  and  here  jhall  thy  proud  waves  be 
fiayed. 

Befides,  its  extent  is  no  leiTe  worthy  of  admiration,  itwalli- 
es  rhe  four  parts  of  the  world,  and  foic  is  the  bond  of  theU- 
fciverfe,  by  which  the  moft  diftant  Nations  are  united  ,  the 
medium  of  commerce  and  Trade ,  which  brings  great  deli°ht 
and  advantage  to  men,by  it  the  commodities  which  are  peculiar  to 
fcveral  Countryes  are  made  common  to  all;  thus  may  vve  trace 
ihz  evident  prints  of  a  Deity  in  the  very  waters ;  if  we  change 
the  fcene,  and  view  the  earth  ,  we  may  perceive  clear  fi^nes 
of  a  Div  ne  providence  :  If  we  confider  its  pofition ,  it  han7s 
in  the  mdftof  theayre,  that  it  may  be  a  convenient  habitau- 
on  for  us;  or  its  (lability,  theayre  its  felf  is  not  able  to  beare 
up  a  feather ,  yet  the  earth  remains  in  it  fixe  and  unfhaken 
notwithstanding  the  ftormes  and  tempefts  which  continually 
beat  upon  ic ;  from  htnez  vve  muft  conc'ude  an  invihble  ,  bur 
powerful  hand  fupports  ic ;  Vs  reckoned  amongft  the  tMa<r~ 
nalta  Dei,  Job  $8.4,6.  fih.re  was!  thou  when  1  /aid  the  four- 
dcit'ons  of  tie  earth}  wherein  a  e  the  foundation  thereof  fa- 
ftmed  t  or  who  hath  la  1 1  the  Comer-ftone  thereof  f  Moreover 
the    various    cifpohtion    of    its    parts   ,    the   Mounnines 

j    .  .   .         the    Valleys  ,    the    Rivers  which  are    as  the  veins   which 

{fo^eritiirs!     convey  nourifhment  to  th:s  great  body  ,  all  intimate  there  isx 

productions;    God, 

in  plantsjtheir 


roots  whe/cby  rJYj?yd»aw  their  nourifhmenr,  the  firmnefs  of  their  {talk  by  which  they  are  de- 
fended againft  the  violence  cf  winds,  the  emai^ion  of  their  leaves  bjy  which  chev  receive  the 
de.\  of  heaven  ;  or  in  fruir?,  which  are  produe'd  anfwerable  to  the  difference  of  feifons,thofe 
which  arc  cold  r.nd  mO)tt  to  allay  our  heat  in  fumtner,  andthofc  which  are  of  a  firmer  confi* 
ftcr.cy  n  A  ifumr^hatf  they  may  ferve.thc  delight  and  ul'c  of  man  in  winter  3  from  whence 
the  notice  of  a  Dei'?  :«  afforded  to  us.  Jhus 


Serin.  2.  God  is.  4     t 

Thus  it  we  behoJd  .the  excellent  order  of    the  pares  ot   the 
World,,  their  mutual  correfpoidence  to:  their  ievcrai  ends ,    the 
heavens  give  light,  the  aire  breath,  the  earth  habita- 
tion, the  fea  commerce  ;  we  rmut  break  torch  There  The  World  is  ftile  d  by  Sain 
is  a  God,  and  this  is  his  \v3ik;    but  how  few  are  *j*fl*  ^4VX^  *«?»*«*  eft- 
there  who  read  the  Name  of  God  which  is  indelibly  J™T*Td>  *"'  fBi6y»". 
printed oache  frame  of  nature?  who  fccheexcel-  &<^.^f££ 
lency  01  the  caux  in  theefteeV  who  contemplate  they   arc  inrtru&ed    in  the 
all  things  in  God,  and  God  in  all  things?  from  our  knowledge  of  God. 
fiaUnfancy  we  are  accuftomed  to  thefe  object,  and 
the  edge  of  our  apprehenfions  is  rebated;  the  commonnefTe  of 
chings  takes  away  our  efleem;  we  rather  admire  things  new  than 
great ;  the  eftecls  of  Art,than  the  marvails    of  nature  ;    as  the 
continual  view  of  a  glittering  object  da zlesthe-eye,  that  it  can- 
not fee ;  fo  by  the  daily  pretence  of  thefe  wonders,  our  minds 
are  blunted ,   we  lofe  the   quickneffe  and  frelnnefle   of  our 
ipirits. 

I  fhail  finilh  this  Argument  by  reflecting  upon  man,  who  is 
a  (hort  abridgement  of  the  worlds  the  compofure  of  his  bo- 
dy, the  powers  of  his  foul,  convince  us  of  a  wife  Providence  ; 
who  but  a  God  could  unite  fuch  different  fubftances ,  an  imma- 
terial fpirit  with  an  earthly  body  ?  who  could  diftinguilh  fo 
many  parts,  affigne  to  them  their  forme ,  fcituation  ,  tem- 
perature, with  an  abfolute  fitneffe  for  thofe  ufes  to 
which  they  ferve  ?  we  muft  joyne  with  the  Apoftle, 

zABs  17,  27,28.     He  is  not  farre  from  every  one  The  mecr  confederation  ot 
9fi*s\  we  may  finde  him  in  the  a&ivity  of  our    *c  lcaft  P*rt  °f  mansb<>- 
hands,  in  the  beauty  of  our  eyes      in  the  vivaci-  %  ^  ^rned 
ty  of  all    our    fenfes;    in  him  we  live^move ,  and    Atheifts    in    the     World. 
have  our  being.     And  to  look  inward  ,  who    hath   GaicnJ.  5.  deufu  parti  m, 
endued  the  foul-  with  fuch  diftin&  and   admirable  bribing  the^ufe  of  our 
faculties?  The  undemanding  which  exercifesanEm-  P!rcs>  far.th',. T*.  *W>»- 
pire  on  all  things,  which  compounds  the  moil  dif-  ^%JJS£\*"*'*      * 
agreeing,  and  divides  the  moft  intimate,  which  by 
the  bweft  effects  afcends  to  th»  highefl:  caufe ;  the 
Will  which  with  fuch  vigor  purfues  that  which  we  efkem  amiable 
and  good ,   and  recoiles  with  averfation  from  that  we  judge 
pernicious  and  evil ;     the  Memory  which  preferves   frefh  and 
lively   the   pictures  of  thofe  things  which  are  committed  to 

G  its 


4* 


God  k.  Sejir.2 


its  charge.  Certainly  after  this  confederation-,  we  muft  naturally 
aflent  there  is  a  God  who  made  us  ,  and  not  wc  out 
felves. 

3.  We  may  argue  there  is  a  God  from  the  operations  of  natu- 
ral Agents  for  thole  ends  which  are  not  perceived  by  them.  Al- 
though in  men  there  is  a  rational  principle  which  difcovers  the 
goodneffe  of  the  end,  and  felec"ts  fuch  means  as  are  proper  for 
tiie  accomplishing  of  it,  and  fo  their  actions  are  the  product  of 
their  judgement ;  yet 'tis  impoflibleto  conceive  that  the  inferi- 
or rank  of  creatures,  whofe  motions  flow  from  meer  inftin&  , 
can  guide  themfelves  byanyCounfel  of  their  o,\n: 
Si  quid  eH  quod  effidat  ea  Now  all  their  operations  are  directed  to  their  proper 
IrtdhTfacm  rflomJlt  ends  without  any  variation^  in  that  order  as  exceeds 
id  p-Zlfoln   ™J;&  the  invention  of  man.    It  is  admirable  to  confider 
fortius  >  &  faphntus  komi-   how  brute  creatures  aft  for  their  prefervation  ;  they 
*e.  Chryfippus,  are  no  10 oner  in  the  world,  but  they  prefently  flie 

from  their  enemies,  and  make  ufe  either  of  that  force 
or  craft  which  they  have  to  defend  themfelves  y  they  know  that 
nouriuSment  which  is  convenient  to  preferve  them,  and  thofe 
remedies  which  may  reftore  them.By  what  Counfel  doth  theSwal- 
low  obferve  the  feaibn  of  its  paflage  ?  in  the  beginning  of  Autumn 
it  takes  its  flight  to  a  warmer  Climate, and  returns  with  the  Sun  a- 
gain  in  the  Spring.By  what  fore-fight  doth  the  Ant  prepare  its  flore 
in  Summer  to  prevent  that  enfuing  want  which  otherwife  it  would 
fuffer  in  Winter  ?  Doth  the  Sun  deliberate  whether  it  fhall  rife,, 
and  by  difruling  its  beams^ecome  the  publick  light  of  the  World? 
or  doth  a  Fountain  advife  whether  it  fhall  ftream  forth  in  a  fluent 
and  liberal  manner?  even  the  anions  of  men  wh;ch  are  purely 
natural,  aredone  without  their  direction:  -  Nay,  natural  bodies 
will  part  wi  h  their  own  property,  and  croffe  their  own  inclinati- 
on for  an  univerfa  I  good  ;  the  aire,a  light  and  nimble  body  that 
does  naturally  afcend,  yet  for  a  general  good,  to  prevent  a  breach 
in  nature,  it  will  defcend  :  And  thofe  things  which  hive  a  natural 
il^WiMf^Sr   °PP°fi»oni  yet  conjhntly  accord  and  ioyne  together 
«0p£  ri  yj>?v<p*l&,  i*  *i-   to  preferve  the  whole;  certainly  then  a  Divine  bpir 
a«  Si  vi(j.<& ,  cv  s-ptfTcTfi-    rit  guides  and  directs  them.  If  we  fee  an  Army  com- 
£v  H  typM  t«to  0iW  pofedof  feveral  Nations,  (between  whom  there  are 
«*•   k6<tmo).    Aiiftotel.  I   great  antipathies  J  yet  march  in  rank  and  order,  and 
-    mundo'  with  equal  courage  fight;  for  the  fafety  of  a  Kingdom , 


Serm.i.  Cod  is.  45 

we  prefently  conclude  there  is  a  wife  General  v  ho  thus  unired 
them  ;  And  is  there  not  greater  reafon  to  believe  thic  a  Soveraign 
Spirit  governs  the  Holt  of  heaven  and  earth  ,  and  unites  them 
to  maintain  the  peace  of  the  World?  To  aflert  that  ir- 
ratiopal  creatures  act  for  a  genetal  and  unknown  good , 
without  the  mo:ion  of  a  rrgher  caufe,  is  equally  unreafo- 
nab'e,  as  to  fay  a  curious  Picture  is  drawn  by  a  Penlil  without  the 
hand  of  the  Painter  which  guided  it  in  every  lme  according  t& 
the  Idea  of  his  minde.  We  muft  then  of  neceifity  infer  that  thofc 
particular  caufes  which  cannot  conduct  themfelves,  are  directed 
by  an  univerfal  caufe  which  cannot  erre;and  thuswe  fee  the  whole 
World  is  an  entire  and  continual  Argument  of  Gods  Being  and 
Attributes. 

Secondly,  The  fecond  Argument  is  drawn  from  natural  confei- 
ence, wh'ch  is  a  fubordinate  God,  atfd  acts  all  things  with  refpect 
to  a  higher  Tribunal;  as  Saint  Taul  fpeakins  of  thofe  vihble 
Teftimonies  which  God  hath  expreft  to  men  in  the  Creation,faith> 
Atts  14.  17.  that  he  left  not  himfelf  without  a  witnejfe  ,  gi- 
ving them  rainy  and  fruitful  feafons  ;  by  the  fame  proportion  we 
may  fay  God  hath  not  left  himfelf  without  an  internal  witnefle  , 
having  planted  in  every  man  a  confeience  whereby  he  is  dignified 
above  the  lower  order  of  beings,  and  made  fenfible  of  the  fin 
preme  Judge,  to  whofe  Tribunal  he  is  fubject ;  now  confei- 
ence in  its  double  work  ,  as  it  accufes  or  excufes  by 
turns  upon  good  or  bad  Actions  ,  proves  there  is  a 
God. 

1.  Natural  confeience  being  clear  and  innocent,  is  the  life- 
guard which  fecures  from  fears :  vertuous  perfons  who  have  not 
offered  violence  to  the  light  of  confcience,in  times  of  danger,  as 
in  a  fierce  ftorme  at  Sea,or  fearful  Thunder  at  Land ,  when  guilty 
fpirits  are  furprized  with  horrour,  they  are  not  liable  to  thofe  fears, 
beiig  wrapt  up  in  their  own  innocency ;  the  reafon  of  their  fecu-  _ 

ricy  proceeds  from  a  belief  that  thofe  terrible  works  of  nature  are  f;^rV  fafn- 
ordered  by  an  intelligent  and  righteous  providence  which  is  quens^nfametu 
God.  %i s  dum    fap$- 

entia  mnfuUitt  end  nunc  retrorfum  vela  dare  at£.  itenre  car f us  color  yeliftos :  Nam% 
Biefpktr  ignt  co>ufco  nubila  div:de?ts}fietitm$.  per  fwum  tmanteti\it  equos  VQlHCrcBfi 
currum.  florae,  ad  34.  I.  31, 

G  Z  2.  It 


44 


uoa  is.  oerm.a 


2.  It  gives  courage  and  fupport  to  an  innocent  perfbn,when  op- 
preft  and  injured  by  the  unrighteous-  the  natural  confcience  fo 
long  as  it  is  true  to  its  felt  by  adhering  to  honeft  principles,  it  is 
victorious  againft  all  attempts  whatsoever*,  fi  fratttu  iliaba,Hr 
orb  is ;  if  the  weight  of  all  the  miferies  in  the  world  fhould  come 
ruftvnguponhimatonce,  it  would  beamp  under  them  all,  and 
ftand  unbroken  in  the  midft  of  chofe  ruines ;  the  fpirit  of  a  man 
is  of  ftrength  enocgh  to  fuftain  all  his  infirmities ;  as  a  Ship  lives 
in  the  rough  Seas,  and  floats  above  them,  the  waters  being  with- 
out it;  foavertuo:-sperfon  rides  out  allftorms,  and  :s  preferved 
from  fmking ,  becaufe  the  fury  of  worldly  troubles  cannot  reach 
beyond  his  outward  man  5  the  confcience  which  is  the   mans 
ftrength  remains  firme  and  unfhiken;  yea,  asthofeRofes  are  u- 
fually  fweeteft  which  grow  near  (linking  weeds ;  fo  the  peace,joy, 
and  glory  of  a  good  confcience  is  then  moft  fenlible,  when  a  man 
isotherwife  in  the  moft  afflicted  and  opprefled  ftate  ;  now  from 
whence  proceeds  this  calmneffe  and  ferenity  ,  this  vigor  and  con- 
ftancy  of  fpirit ,  but  from  the  apprehenfion  of  a  fupreme  Judge , 
whoatthelaft  will  vindicate  their  caufe? 

1  2.  We  may  clearly  evidence  there  is  a  God,  from  the  accufati- 
onsof  a  guilty  confcience^this  is  that  never  dying  worme  which 
if  a  finner  treads  on,  it  will  turn  again;  this  is  a  temporal  hell,  a 
fpiritual  Tophet ;  what  torments  are  here  in  the  Regions  of  dark- 
neffe,  which  an  accufing  confcience  doth  not  inflict  on  a  finner 
in  this  life  !  fo  intolerable  are  the  flings  of  it,  that  many  have 
took  Sanctuary  in  a  Grave,  and  run  upon  the  firft  death  to  pre- 
vent the  miferies  of  the  fecond.  Now  the  fhame,  horror,  dej 
fpair,  and  that  black  train  of  affections  which  lafh  an  offender  for 
his  vicious  afts,  difcovers  there  is  a  principle  within  which  threa- ' 
tens  vengeance  from  a  righteous  and  angry  God  :  This  Argument 
will  be  more  prefTing,  if  we  confider  that  confcience  attaches  a 
finner 

Firft,  for  fecret  crimes,  which  are  above  the  cognizance  of  men; 
confcience  ;s  Gods  fpy  in  our  bofomes,which  mixes  it  feJf  with  all 
our  thoughts  and  anions •  let  a  man  therefore  take  what  courfehe 
vuill  to  hide  his  offence,  let  him  fin  in  the  clofeft  retirement  that 

humane 


Semi.  2.  God  is.  ^c 

humane  policy  can  contrive ,  where  there  is  no  poflibility  of 
legal  conviction,  yet  his  Accufer,  his  Judge,his  Hel  is  in  his  own 
bofome;  when  the  fin  is  moft  fecret,  confcience  brings  in  the 
evidence,  produces  the  Law,  urges  the  penalty,  partes  the  fcn- 
tence,begins  the  punishment;  fo  that  the  finner  is  *vntutT*'K&T@-9 
felf- condemned  for  thofe  fins  which  are  not  punhliable  by  man; 
yea,  fomerimes  a  difcovery  of  concealed  fins  (though  certainly 
bringing  temporal  death  )  hath  been  extorted  by  the  horror  and 
anguifh  of  an  accufing  confcience  ;  the  reafon  of  all  is  becaufe  in 
fecret  fins,  confcience  appeals  to  Gods  Omnifciency,  who  is  grea- 
ter than  our  conferences,^  knows  aH  things ,  i  John  3.  2c. 
And  upon  this  account  it  is  prxjuuicium  judicil  9  a  kinde  of 
antedated  day  of  judgement,  a  domeftical  doomfday,  and 
brings  upon  a  finner  the  beginning  of  his  forrows. 

2.  It  Rings  with  remorfe  for  thofe  fins  which  are  above  the  pow- 
er of  man  to  revenge-  rhofe  who  command  Armies  ,  and  by 
their  greatnefle  are  fecured  from  the  penalties  of  the  Law ,  yec 
confcience  fets  their  fins  in  order  before  their  eyes;  and  thefe  as  • 
fo  many  armed  men  charge  them  thorow,  and  overwhelms  them ; 
many  inftances  there  are  ;  Be/]haz,zar  in  the  midft  of  his  cups 
and  bravery,  how  was  he  invaded  by  fear  and  horrour,  when  b; 
faw  the  hand-writing  on  the  Wall !  the  who!eArmy  of  thePer- 
fians  could  not  difcourage  his  Ipirir  -,  but  when  confcience  rev  ived 
his  guilt,  and  the  apprehenfions  of  Gods  juftice,  he  funk  under 
the  burden  ;  the  hand-writing  from  without  was  terrible,  b:caufe 
confcience  opened  a  hand-writing  wi:hin.  Tiberius  the  Empe- 
rour  who  was  doubly  dyed  in  unnatural  lulls  and  cruelties,  could 
neither  evade  nor  dmemble  the  horrors  of  his  mind-,  Nero  aftex 
the  batbarous  murdering  of  his  mother,  was  always  purfued  by 
imaginaryDivels,his  di(tra£ted  fancy  reprefenting  to  him  furies  and 
flames  ready  to  torment  him.  How .  many  Tyrants  have  trembled 
on  the  Throne,when  the  condemned  innocents  have  rejoyced  in 
their  fufferings  1  from  h:nce  we  may  infallibly  conclude  the  con- 
fcience of  the  m-oft  powerful  finner  is  under  the  feeling  of  a  Dei- 
ty 5  for  if  there  were  1  o  parliaments  to  be  feared  but  thofe  the 
Magistrate  infl'c-ls  in  his  own  Dominions,  why  are  Soveraign  Ma- 
gistrates thcmfelves  under  terrors  for  their  vicious  a&ions  /   and 

thofe 


46 


God  is.  Serm.z* 

thofewhoarenotfubje&toany  humane  Tribunal,  why  do  they 
ttith  fuch  fury  refleft  upon  themfelves  for  cheir  crimes f certainly  it 
proceeds  from  hence,that  natural  confcience  dreads  rhe  fupreme 
Judge,feeing  nothing  is  able  to  ihelter  them  from  his  Tribunal,nor 
retrain  his  po.ver  when  he  will  take  vengeance  on  them. 

In  vain  doth  the  Atheiit  reply  that  thefe  fears  are  the  produifc  of 
a  common  falfe  opinion,  which  is  conveyed  by  education,  to  wit 
that  there  is  a  God  who  is  provoked  by  fin  ;  and  that  ignorance  in- 
creafes  thefe  terrors,  as  little  children  fear  bug-bears  in  the  dark  ; 
for  'tis  certain , 

Eirft,  That  no  Art  or  endeavour  can  totally  free  afinner 
from  thefe  terrors,  whereas  groundleffe  fears  are  prefently  fcatte- 
redby  rcafon-,  and  this  argues  there  is  an  inviolable  principle  in 
nature  which  refpe&s  a  God.  We  know  there  is  nothing  more 
difturbs  the  fpirkthan  fear,  and  every  perfon  is  an  enemy  to  what 
torments  him ;  hence  thefinner  labours  to  conquer  confcience  , 
that  he  may  freely  indulge  Jiimfe If  in  (in;  butthisisimpoiTible  ; 
for  confcience  is  fo  eflential,  that  a  foul  cannot  be  a  foul  without 
it,  and  fo  infeparable,  that  death  it  felf  cannot  divorce  a  man 
from  it  ^  fertre  nee  fine  te  nee  tecum  fotefi ;  it  can  neither  dye 
with  the  fmner,  nor  without  him;  'tis  true  the  workings  of  it  are 
unequal;  as  the  pulfe  doth  not  always  beat  alike,  but  fometimes 
more  violent,  and  fometimes  more  remuTe;  fo  this  fpiritual  pulfe 
is  not  always  in  equal  motion;  fometimes  it  beats,  fometimes  it 
intermits,  but  returns  again  ;  thofe  fcomers  who  run  a  courfe  of 
fin  without  controule,  and  feem  to  defpife  hell,  as  a  meer  noti- 
on, yet  they  are  not  free  from  inward  gripes;  confcience  arrefts 
them  in  the  Name  of  that  God  whom  they  denyjalthough  they  are 
without  faith,  they  are  not  without  fear ;  defperate  finners  ruffle 
it  for  a  time,  and  drench  themfelves  in  fenfual  pleafures,to  quench 
that  fcintllU  a*ima}  that  vital  fpark  which  (nines  and  fcorches 
at  once-,  but  all  in  vain ;  for  it  happens  to  them  as  to  Malefactors , 
who  for  a  time  drown  the  apprehenfion  of  their  danger  in  a  Sea  of. 
drink  ^  but  when  the  fumes  are  evaporated,  and  they  ferioufly 
ponder  their  offences,  they  tremble  in  the  fearful  expectation  of 
the  Axe  or  Gallows.  A  finner  may  conceal  his  fears  from  others, 
and  appear  jolly  and  brave,  when  confcience  flings  him  with  fe-. 
cret  remorfe  ;  as  a  Clock  feems  to  be  calme  and  ftill  to  the  eye; 

but 


Scrm.a.  God  is.  47 

but  'tis  full  of  fecret  motions  within  ;  under  a  merry  countenance 
there  may  taa  bleeding  heart:  To  conclude,  fo  far  is  a  (inner 
from  being  able  to  quench  thefe  terrors,  that  many  rimes  the 
more  they  are  oppofed,  the  more  powerful  they  grow  ;  thus  ma- 
ny who  for  a  time  breathed  nothing  but  defiances  to  confeience 
and  committed  fin  with  greedinefle,  yet  confeience  hath  with 
fuch  fury  returned  upon  them,  that  they  have  run  from  profanefle 
to  fuperttition  ,  as  fugitive  (laves  are  f  orc't  back  to  their  Matters 
and  ferve  in  the  vileft  Drudgery  ,  fearing  feverc  punidi- 
ments. 

.  2.The  beft  men  who  enjoy  a  fweet  calmnefs,  and  are  not  difqui- 
Cted  with  the  terrors  of  confeience ,  they  abhor  that  Doctrine 
which  difcards  the  fear  of  a  Deity;  fo  that  thofe  who  are  moft 
freed  from  thefe  terrors,  believe  them  to  be  radicated  in  nature  , 
and  grounded  upon  truth  ;  and  thofe  who  etfeem  them  vain,  are 
meft  furioufly  tormented  with  them  ;  in  which  refpect  the  Divine 
goodneffe  fhines forth  in  thegreateft  luftre  towards  thofe  who  love 
andfearhim,  and  his  juft  ice  againft  thofe  who  contemn  it;  thus 
Caligula  who  was  the  boldeft  Atheittin  the  world,  yet  when  it 
thundred,  ran  with  trembling  under  his  bed,  as  if  God  from  hea- 
ven had  fummoned  him  to  judgement ;  whereas  Socrates  y  who 
was  the  Heathens  Martyr,died  wkh  the  fame  tranquility  of  fpirit 
wherein  he  lived. 

3.  Tis  worthy  of  ourferious  thoughts  that  thefe  terrors  of  con- 
feience are  moft  dreadful  when  the  (inner  approaches  death ;  the 
fenieof  guilt  which  before  was  fmothered,  is  then  revived ;  con- 
feience like  a  deeping  Lyon  awakes  and  deftroys  at  once  ;  experi- 
ence tells  us  many  (inners  who  have  lived  in  a  fenceleffe,  dye  in  a 
defperate  manner;  and  from  whence  doth  this  proceed  bur 
from  the  prelates  of  a  future  judgement !  confeience  antici- 
pates the  vengeance  of  God;  then  the  Alarums  are  encreaft, 
and  the  norme  is  more  violent;  for  the  foul  being  fenfible: 
of  its  immortal  nature ,  extends  its  fears  to  Eternity ,  and 
trc  .bles  at  him  wbo  lives  for  ever  ,  and  can  punifh  for 
ever. 


4* 


God  is.  Serm.  z. 

^Argument  ;.  The  confent  of  Nations  agrees  in  the 
belief  of  a  God ;  although  the  Centres  did  groffdy  miftake 
the  life  and  eflence  of  the  infinite  Deity ,  imagining  him  to 
be  of  ibme  humane  forme  and  weakneffe,  and  in  this  re- 
fpe&  were  without  God  in  the  world ;  yet  they  confpired  in 
the  acknowledgement  of  a  Divinity  •,  the  multiplicity  of 
their  falfe  gods  rtrengthens  the  Argument  >  it  being  clear 
they  would  rather  have  any  God  then  none;  and  this  belief 
cannot  be  an  impofture,  becaufe  *ris 

Firft,Unrverfal  ;  What  Nation  fo  barbarous  as  not  to  worihtp  a 
God  ?  certainly  that  which  is  common  to  all  men>hath  a  founda- 1 
tion  in  nature. 

Secondly ,  'tis  perpetual ;  falflioods  are  not  long  lived; 
but  the  Character  and  Impreflion  of  God  is  indelibly  fea- 
led  upon  the  fpirits  of  men.  Thus  we  fee  the  Univer- 
fal  Reafon  of  the  World  to  Determine  there  is  a 
God. 

2.  The  Scripture  proves  there  is  a  God  to  faith ;  PfaL 
1 9.  David  fpeaking  of  the  double  manifeftation  of  God 
by  his  W7orks  and  his  Word  ,  appropriates  a  converting 
power  to  the  Word;  this  exceeds  the  difcovery  of  God  in 
the  Creation  ,  in  refpe*&  of  its  clearnefle  and  efficacy  : 
Tfalme  138.  2.  Thoti  haft  magnified  thy  Word  above  aU 
tlj  Name.  There  are  more  apparent  Characters  of  Gods 
Attributes  and  Perfections  in  the  Scripture  ,  than  in  the 
Book  of  Nature;  in  the  Creation  there  is  Vefiiginm^  the 
foot-print  of  God;  but  in  the  Word  there  is  Imago  ,  his 
Image  and  lively  Reprefentation :  As  the  Angels  when  they 
affumed  vifible  bodies,  and  appeared  unto  men;  yet  by 
the  brightnefle  and  Majefty  of  their  appearance,  chTcovered 
themfelves  to  be  above  an  humane  Original ;  fo  the  Scri- 
ptures although  conveyed  to  us  in  ordinary  language  and 
words,  yet  by  their  authority  and  fanclity  evidence  their 
Divine  defcent  \  and  that  there  is  a  holy  and  tighteous  God 
from  whom  they  proceed. 

There 


Serm.  2 


God  i 


is. 


There  is  a  vehement   Obje&bn    ur^ed   by  A. 
thrifts  in  ail  Ages   again!  I  a  Divine  Providence, 

and  confequently  a^inft  Gods  Eeing  :  The  af- 
flicted ftete  of  innocency  and  goodnefle  ,  and 
the  profperous  ftate  of  oppreflion  and  wickedneflfe. 
Honeft  men  fufter,  whiles  the  unrighreous  and 
profane  ftfim  in  the  Streames  of  Profpericy  ; 
hence  they  concluded  fortune  certay  aut  insert  a 
mantra  9  hid  the  charge  of  thefe  fublunary  things; 
even  the  holy  Prophet  btmfelf  was  liable  to  this 
temptation,  P/W.7  3. 9,10, 1 1,12,1 3,i4.hefaw  that  as 
the  clean  Creatures  were  facrificed  every  day,the  Tur- 
tle and  the  Lamb,  the  Emblems  of  innocency  and 
charity ,  whileft  the  Swine  ,  and  other  unclean 
Creatures  were  fparedj  So  good  men  were  har- 
raft  with  troubles  ,  when  the  wicked  were  ex- 
empted ,  and  this  ihook  his  faith ;  but  by  tntrin? 
mto  the  SanCtuary  of  Gcdy  where  he  under/load 
their  end  ,  he  comes  off  with  victory-,  now  for  the 
removing  this  Objection  ,  Confider 


49 


We  may  hzar  the  Tragedi- 
an thus  refenting  ic  : 
Sed  cur  idem  , 
$ui    tint*    regis    fab   q:is 

vaftt 
Voider*  mun-di  Hbrata  fuor 
Vhchm   0  bes,  hominum  ni- 

mum 
Securm  tics}  non  foBic'tu* 
Vfodrjfe  fonU,  nowjfe  main. 
Scncc.     Hippo!. 


Plutarch  and  State* ,  and 
Cfcer$s  have  rendred  fatif- 
fa&ion  concerning  this  me- 
thod of  the  Divine  Provi- 
dence. 


Firft,  we  are  not  competent  Judges  of  Gods  actions ;  we 
fee  but  one  half  of  E^ekjels  Vifion ;  the  Wheels ,  but  not 
the  eye  in  the  Wheels ;  nothing  but  the  Wheels  on  which 
the  world  feems  diforderly  to  run  ,  not  the  eye  of  Providence 
which  governs  them  in  their  moft  vertiginous  changes  .•  The 
actions  of  God  do  not  want  clearnelfe,  but  clearing :  What 
we  cannot  acquit,  is  not  to  be  charged  on  God  as  unjuftj 
the  ftick  which  is  ftreight,  being  in  the  water'  feems  croo- 
ked ,  by  the  refraction  of  the  beams  through  a  double  medi- 
um ;  we  fee  through  fle(h  and  fpirit ,  and  cannot  diftin&ly 
judge  the  ways  of  God ;  but  when  we  are  not  able  to  com- 
prehend the  particular  reafons  of  his  difpenfations ,  yetwemutf 
conclude   his  judgements   to  be  right ,  as  will  appear  by  oi> 


ferving 


Secondly ,The  fufferings  of  the  righteous  do  not  blemifli  Gods 
jufttce! 

H  i.God 


50  Cod  is.  Serai. a 

i.  God  always  (Hikes  an  offender,  every  man  being  guil- 
ty in  refpect  of  his  Law.  Now  though  love  cannot  hate,  yet 
it  may  be  angry ;  and  upon  this  account,  where  the  judge- 
ments tf  (]od  are  a  great  dtep ,  unfathomable  by  any  finite 
underftanding  ,  yet  his  righuoxfneffe  ftandeth  Like  the  high 
tJMo;irjtalnSi(as  it  is  in  Tfalme  36.)  vifible  to  every  eye; 
if  the  meft  righteous  perfon  toll  look  inward,  and  weigh  bis 
own  carriage  and  deferc,  he  mult  necefiarily  glor  fie  the  ju- 
ftice  and  bolinetfc  of  God  in  all  his  proceedings. 

2.  The  afflictions  of  good  men  are  fo  far  from  ftaining 
Gods  juftice ,  that  they  manifeft  his  mercy  ^  for  the  leaft  fin 
being  a  greater  evil  than  the  greateft  affliction;  God ufes tem- 
poral erodes  to  prevent  or  deftroy  fin ;  he  imbitrers  their  lives 
to  wean  their  affections  from  the  World,  and  to  create  in 
them  ftrong  defires  after  heaven  ;  as  long  as  the  waters  of 
tribulation  are  on  the  earth,  fo  long  they  dwell  in  the  Ark; 
but  when  the  Land  is  dry,  even  the  Dove  it  felf  will  be  wan- 
dring,  and  defile  its  felf:  When  they  are  affii&ed  in  their  out- 
ward man ,  it  is  that  the  inward  man  may  be  revived ;  as 
birds  are  brought  to  perfection  by  the  ruines  of  the  flieil  .•  that 
is  not  a  real  evil  which  God  ufes  as  an  instrument  to  fave  us. 
Who  will  eiteeni  that  Phyfitian  unjutf: ,  who  prevents  the 
death  of  h;s  Patient  by  giving  a  bitter  potion? 

?.  If  the  Righteous  be  thus  afflicted  upon  earth  ,  we  may 
conclude  there  is  a  reward  in  the  next  World  ;  if  they  are 
thus  £har;jty  treated  in  the  way ,  their  Countrey  is  above , 
where  God  is  their  portion  and  happinefle. 

Thirdly,The  temporary  profperity  of  the  wicked  refie&s  no  dif- 
honour  uponGods  juftice  or  holineffe;for  God  meafuresall  things 
by  the  Standard  of  eternity  ;  athoufand  years  to  him  are  as  one 
day.  Now  we  do  not  charge  a  Judge  with  unrightecufnefie , 
if  he  defer  rhc  execution  of  a  Malefactor  for  the  day  ;  the 
lo!  geft  life  of  a  (inner  b:ars  not  that  proportion  to  eternity  ; 
befides,  their  reprieve  increafes  and  fecures  their  mine  :  they 
are  as  Grapes  which  hang  in  the  Sun  till  they   are  ripe,  and 

fit 


Serin  2.  God  is.  51 

fie  for  the  Wine-pretfe.  God  fpares  them  no,v,  but  wi.l  £u- 
nifli  them  for  ever;  he  condemns  them  to  prosperity  in  this 
world,  and  judges  them  nor  worth  hs  anger,  intending  to 
potire  forth  the  vials  of  his  wrath  on  them  in    thf  next. 

Fourthly  ,  The.  more  fober  Heathens  have  concluded  from 
hence  there  is  a  judgement  to  come;  becaufe  orherw  ie  the 
beft  would  be  moft  miferable ,  and  the  ungodly  profperous ; 
from  hence  they  have  inferred ,  that  becaufe  all  things  are 
difpene'e  in  a  promt fcuous  manner  to  the  juft  and  unjuft  in 
this  world,  therefore  there  muft  be  an  after-reckoning. 

Fifthly,There  are  many'vifibie  examples  of  the  goodntfijand 
juftice  of  God  in  this  World^either  in  rewarding  afflifled  innocen- 
cy,or  puniihing  profperous  iniquities.He  thatfhall  read  the  (lo- 
ry of  jofeph ,  and  confider  that  wonderful  chain  of  caufes 
managed  by  the  Divine  Providence ;  how  God  made  ufe  of  the 
treachery  of  his  brethren ,  not  as  a  fale,  but  a  conveyance; 
how  by  the  Prifon  he  came  to  the  principality,muft  conclude  there 
is  a  watchful  eye  which  orders  all  things :  And  how  many  in- 
ftances  are  there  of  Gods  fevere,  and  impartial  juftice  ?  there 
is  no  State  or  Hiftory  but  prefents  fome  examples ;  wherein 
an  exaft  proportion  in  the  time,  meafure  and  kind  between 
the  fin  and  punifhment,ismoft  confpicuous  •,  the  unnatural  hn  of 
Sodom  was  puniuYt  with  a  fupernatural  fhowre  of  fire  and  brim - 
ftone;  Pharaoh  had  made  the  River  guilty  of  the  blood  of  the  He- 
brew Infants ;his  firft  plague  is  the  turning  of  the  River  into  blood; 
j4dembez.ee  is  juft  fo  ferved  as  he  did  by  the  feventy  Kings ;  Jndas 
who  wanted  bowels  for  his  Lord,  wanted  bowels  for  himfelf 
in  life  and  death  ;  for  he  hanged  himfelf,  and  his  bowels 
gullied  out ;  and  thus  the  punishment  as  a  hand,  points  at 
the  an,  and  convinces  the  World  of  a  Deity. 


Vfe  i.  This  is  juft  matter  of  terror  to  Atheifts,  which  are 

C  1.   Vita. 
of  three  forts  j  ^  1.  Voto. 

£  3.  Jnd'mo^ 
H  2  Firft, 


Ufi 


«J2  vOCt   K-  ocrin.x- 


Firft,To  thofe  who  are  practical  Atheifts  z//r*?;in  life,  who  live 
down  this  truth,  denying  Cod  in  their  lives  ^   fad  and  certain 
in  is,  that  many  who  pretend   they,  know   Cod,  yet   fo   live 
they,  as  if  there  were  no  Deity  to  whom  they  rriuft  give  an 
account  :  Such  are  the  iecure,that  deep  in  fin,  notwithftand- 
ing  all  Gods  thunder ;  and  if  ever  fleep  were  the  true  image 
of  deaih,  this  is  the  fleep.  The  fcnfual  who  are  io  loft  in  car- 
nal plea iu res ,   they  fcarce   remember  whether   they  have  a 
foul  i  if  at  any   time  confidence  begins  to  murmure ,    they 
relieve  their   melancholy  thoughts  with   their   company  and 
cups,  like  S<wl>  fending  for  the  Mufick  when  the  evil  ipiric 
was  upon  him.     The  incorrigible,  who  notwithftand<n«thede- 
iignes  of  Gods  mercy  to  reduce  them ;  although  Providences, 
Ordinances  confpire  to  bring  them  off  from  their  evil  ways  •, 
yet  they  perfift  in  their  difobedience :   Let  fuch  confider  it  is 
not  a  loofe  and  ineffective  affent  to  the  being  and  perfections 
of  God  which  will  fave  them ;    God  is   not  glorified  by  an 
una&ive  faith  5    nay,   th:s  will  put  the  moft  dreadful  accent, 
and  the  moft  killing  aggravations  on  their  fins ;  that  believing 
there  is  a  God,they  dare  prefumptuoufly  offend  him,  and  pro- 
voke the  Almighty  to  jealoufie,  as  if  they  were  able  either  to 
evade,  or  to  futiain  his  wrath  ;  'tis  the  greateft  prodigy  in  the 
World  to  believe  there  is  a  God,  and  yet   to  difobey   him  j 

this  renders  them  inexcufable  at  the  laft. 

Secondly, To  thofe  who  are  Atheifts  votejn  defire,J%/.i4.  7  ^ 
fool  ha' h  j 'aid  in  his  heart  there  is  no  God;  the  heart  is  the  Fountain 
of  defires,he  wiftSes  there  were  no  God;this  Atifhem  fprings  from 
the  former ;  men  liv^  as  if  there  were  no  God,and  then  wi(h  there 
were,none;guilt  always  begets  fear,and  fear  hatred;  and  that  ftrikes 
at  the  beLig  of  the  obje#  that  is  hated ;  as  Malefactors  defire  there 
were  no  Law  nor  Judge,  that  they  might  efcape  deferved  punifh- 
ment.Well  their  defires  are  as  vifible  to  God  as  their  actions  are 
to  men,  and  in  the  day  of  Revelation  there  will  be  a  propor- 
tion   or    Wrath    anfwerable    to    the    Wickedneflfe    of    their 
hearts. 

Thirdly,  To  thofe  who  are  Atheifts  judicio^m  opinion;  thefe' 

low 


Serm.2,  God 


?s. 


$3 


low  running  dregs  of  time  afford  us  many  or"  thefe  Monfters ;  for  ' 
many  to  reconcile  their  principles  with  their  practices,  chat  they 
may  undilturbedly  en;oy  their  lulls,  take  this  as  an  Opiate  potion, 
that  there  is  no  God  ;  but  this  is  the  moil  irrational  and  impious 
blafphemy. 

1.  Irrational;  for  the  Name  of  God  is  written  in  fo  fair  a 
Character  upon  this  univerfal  frame,  that  even  whirft  men  run 
they  may  read  it ;  and  therefore  God  never  wrought  a  miracle  to 
convince  Atheifme,  becaufe  his  ordinary  works  convince  it : 
Moreover,  the  notion  of  a  Deity  is  fo  deeply  impreft  on  the 
Tables  of  all  mens  hearts,  that  to  deny  God,  is  to  kill  the  foul 
in  the  eye,  to  quench  the  very  principles  of  common  nature,  to 
leave  never  a-  vital  fpark  or  feed  of  humanity  be4n.de  ; 
'tis  as  if  an  ungracious  foul  fhould  deny  he  ever  had  a  Fa- 
ther. He  that  does  ungod  God  ,  does  unman  him- 
felf. 

.  2.  Tis  the  mod  impious  ;  'tis  formally  Deuamn  i 
a  killing  of  God  as  much  as  in  them  lies ;  but  there  are  no  Athe- 
ifts  in  hell,  the  Divels  believe  and  tremble;  he  that  will  ngly 
quenches  that  light  which  is  planted  in  his  bread,  he  is  parting 
from  that  voluntary  daikncife  to  a  worfe;  like  an  offender  on  the 
Scaffold,  he  doth  but  blinde  his  eyes  to  have  his  head 
cut  off  ;  he  goes  from  inward  darknelle  to  utter  dark- 
neiTe. 

Vfe  2.Let  us  ftablifii  our  hearts  in  the  belief  of  Gods  Being ;  in 
the  latter  times  the  World  is  wholly  difpofed  to  Atheifme  ;  as  the  Je  3* 
Scripture  attributes  the  mine  of  the  Old  World  to  their  Atheifme 
andProfanefie,  fo  it  foretells  the  univerfal  difeafe  of  the  JaltAge 
will  be  Atheifme  and  Infidelity.  Luke  18.  8.  Nevtrthelefi  when 
the  Son  of  man  cometh,  fh^U  he  finde  faith  on  the  earth  ?  it 
were  impoffible  there  fhould  bz  fuch  a  palpable  contradi  c~tion  be- 
tween the  lives  of  men  and  this  fundamental  of  Reiki  on  ,  did 
they  with  affurance  and  certainty  believe  it.  Tfal.  14.  1.  The 
fool  hath  faid  In  hid'  heart  there  is  no  Cod;  thy  are  corrupt  ^ 
they  have  done  ab.minable  wtrkjy  there  is  none  that  doth  good, 

Atheifme. 


54  God  is.  Serm.2. 

Atheifmeisthe  rcot  cf  Profaneffe ;  moreover,thefpiritual  myfle- 
riescf  Religion,  which  exceed  the  flight  of  reafon,  are  oppofed 
by  many  upon  the  account  of  their  Atheifme  ;  they 
queflion  the  truth  of  Gods  Being,  and  therefore  disbe- 
lieve fupernatural  Revelatons;  let  us  then  treafure  up  this 
truth : 

Firft,  As  the  foundation  of  faith  \  for  all  the  truths  of  'Religi- 
on fpring  from  this  as  their  common  principle  ;  the  watering  of 
the  root  will  caufe  the  branches  to  flourifti ;  fo  the  confirming  of 
this  will  render  our  affent  to  the  doctrine  of  theGofpel  more  clear 
and  ftrong. 

Secondly,  As  thefounta:nof  obedience;  the  true  and  found 
belief  of  every  holy  truth  always  includes  a  correfpondency  in 
the  believer  to  the  thing.be  lieved;  and  this  mult  defcend  from 
the  undemanding  to  the  affections,  and  the  convention  :  Now 
the  fundamental  duties  which  we  are  to  pay  to  God,  are,Iove, 
fear,  depen dance  and  fubmitfion  to  the  \\i;i  of  his  Law,and  of  his 
Providence. 

i.  Love:  He  is  the fupreme  object  of  love  for  his  excellen- 
cies and  benefits.?/^/. 5.1 1.  Let  them  alfo  thai  love  thy  ^ame 
rejoyce  ir,  thee  ;  the  Name  of  God  imports  thofe  glorious  Attri- 
butes whereby  he  hath-expreft  himfelf  to  us ;  ail  the  excellencies 
of  the  creature  meet  eminently  in  him  ,  and  all  their  imperfecti- 
ons are  removed ;  in  him  there  is  nothing  unlovely ;  in  worldly 
things  how  refined  foever  they  be,there  is  an  allay  of  dregs  ;  the 
all  that  is  in  them  is  mixed  with  corruption ;  but  in  God  the  ail 
that  he  is,  is  perfection ;  in  the  moft  glorious  creature  as  a  crea- 
ture, there  is  all  quid  it\b\hy  fome  imperfection,  it  is  not  exactly 
fitted  for  the  foul;  but  God  is  the  Adequate  and  compleat  object 
of  our  love.  There  is  fuch  an  infinite  eminency  in  God,  that  we 
are  obliged  to  a  proportionable  affection  ;  the  firft  and  great  Com- 
mandment is,  Matth.  22.  36.  Thou  /halt  love  the  Lord  thy 
God  with  all  thy  hearty  and  with  all  thy  ftrength  ;  all  the 
kinds' and  degrees  of  our  love  are  due  to  him;  we  muftput  no 
bounds  nor  limits  to  it;  in  him  it  muft  begin,  in  him  it  mult  end ; 

a 


Serm.a.  Cod  is. 

a  remitter  love  is  a  degree  of  hatred.;  we  difparage  his  excelkncks 
by  the  coldneffe  of  our  affections.  O  had  we  but  eyes  to  fee  his 
beauty  ,how  would  all  the  excellencies  of  the  creatures  become  a 
very  Glow-worme  that  only  glitters  tn  the  night  ! 

Moreover,God  planted  this  affection  in  the  nature  of  man, that 
it  might  be  terminated  upon  himfelf  as  its  centre  and  treafure,  as 
our  natural  faculties  are  fitted  for  their  feveral  objects  ;    the  eye 
for  colours,  the  ear  for  founds,  the  palate  for  talis  ;  folove  is  fit- 
ted for  God,  that  being  as  the  Soveraign  which  fways  all  our  pow- 
ers.   Love  is  called  fondus  4nim*s  that  fers  a  1  the  wheels  in  the 
clock  of  the  foul  a  going ;  this  fets  the  under  fhnding  avvork  in  the 
ferious  contemplation  of  the  Divine  excellencies  •  it  diverts  the 
thoughts  from  other  things,  and  fixes  them  on  God;    it  excites 
ftrong  defires,  and  earneft  afpirings  after  him  ;  it  ftirs  up  zeal, 
which  is  flamma  amoris,  love  in  a  flame  to  remove  all  obilacles 
which  hinder  the  moft  intimate  union  with  him  ;  it  produces  joy, 
wh:n  the  foul  repofesits  felf  in  God,  and  with  infinite  fvveetnefs 
pofieffes  him;  it  caufes  the  greateft  diligence,  alacrity,  and  refo- 
lutioninall  our  ways  to  pleafe  him  :  for  love  is  ever  the  fprng 
and  rule  of  all  our  actions ;  fuch  as  itis,fuch  likewifevvil  1  they  be: 
thus  we  may  fee  that  God  (as  there  is  in  him  a  union  of  all  excel- 
lencies) challenges  the  moft  intenfe  and  vehement  degree  of  our 
love,  he  being  only  fitted  for  i: ;  and  that  our  love  being  a  fuper- 
lative  afreetion,is  only  proper  to  God ;  and  therefore  zo  love  any 
creature  without  God,  or  in  an  equal  manner  to  him,  is  to  Deify 
the  creature,  to  place  it  in  the  room  of  God,  and  fo  it  renders 
us  guilty  of  Idolatry  in  a  fpirituai  fenfe.  But  fuch  is  the  ignorance 
of  mens  minds,  and  the  depravedneffe  of  their  wills,  that  few 
there  be  who  love  God  ;  'tis  true ,  there  may  be  fomething  like 
love  in  natural  men  to  God,  grounded  upon  the  perfwafion  of  his 
glorious  being,  and  the  goodneffe  of  his  nature,  which  is  not  ter- 
rible to  them  ^  but  when  they  confider  his  mercy  is  a  holy  mercy, 
and  that  it  is  never  difpenc't  to  the  prejudice  of  his  juftice,though 
theyxannot  hate  God  for  his  goodnelTe  directly,  yet  they  hate 
him  with  it ;  for  although  he  is  the  perfection  of  beauty  and  good- 
nefle  it  (elf,  yet  they  being  evil,  there  is  no  congruky  or  conve- 
niency  between  God  and  them  ;  they  love  fin,  and  hate  punish- 
ment: 


55 


5* 


God  k.  6li\\\.2. 


ment:  Now  God  as  Author  Igh ,  by  the  molt  fir  !ct  Laws  for- 
bids fin ,  and  as  ultor  peccati,  mBxAs  fevere  puniihments ;  from 
hence  it  proceeds,  the  moft  lovely  and  fweec  Attributes  of  God 
canrot  endear  frm  to  them  ;  no  more  than  the  natural  or  moral 
excellencies  of  a  Judge,  the  comeltneffe  of  his  perfon,  or  his 
wifdome  and  knowledge  can  draw  forth  the  love  of  a  Malefactor 
when  he  is  condemned  by  him. 

Moreover,  fince  the  general  nature  of  hn  is  an  eternal  contra- 
riety to  the  nature  and  will  of  God  ;  the  love  of  it  mull  needs  ar- 
gue the  hatred  of  God;  for  as  the  Lord  Jefus  requires  an  univer- 
sal, chearful  and  conftant  obedience,as  the  moft  clear  evidence  of 
love  to  him;//  joh  love  me, keep  my  Commandments  ;  So  the  Argu- 
ment will  be  as  ftrong  to  conclude  backward,  If  you  keep  not 
Gods  Commandmencs,you  hate  him;  to  live  in  the  practice  of 
known  finnes,  is  a  vertual  and  interpretative  hatred  of 
God. 

2.  The  benefits  which  God  bellows  upon  us  deferve  our  love. 
How  great  an  endearment  did  he  paffe  upon  us  in  our  Creation? 
we  might  have  been  admitted  into  the  loweft  form  of  Creatures , 
and  have  only  en;oyed  the  life  of  flies  or  worms;    but  he  made 
us   little  lower  than  the  <iAngelsy  and  Crowned   m   vtith  glory 
and  honour y  and  gave   us    dominion   over    all  the    worlds  of  his 
hands,  Pfal.  8.  5.  Whereas  the  reft  of  the  Creatures  were  the  acts 
of  his  power ;  the  Creation  of  man  was  an  act  of  power  and  f 
wifdome;  in  all  the  reft  there  was  nothing,  but  he  jpake  the  wordy 
and  they  were  made,  Pfal.  148.  ^.    But  in  the  making  of  man 
there  was  a  confutation  about  it,  Gen,  1.    Let  us  make  man ;  he 
framed  our  bodies,  fo  that  all  the  parts  confpire  for  the  ornament 
andferviceof  the  whole:  Pfal.  139.15.  Thine  eye  did  fee  my 
fub Bancs  being  y:t  imperfett^  and  in  thy  book,  were  allmy  mem- 
bers written-^  and  therefore  LaUant'w  faid  truly,  hominemnon 
patrem  ejfefed  generandi  Mini  strum ;  man  is  only  the  inftrument 
which  the  Lord  doth  ufe  for  the  effecting  of  his  purpofe  to  raife 
the  beautiful  Fabrickof  mans  body  :  Now  if  we  are  obliged  to 
exprelle  the  deareft  love  ro  our  Parents,  with  how  much  greater 
reafon  fhould  we  love  God,  who  is  the  fountain  of  all  our  beings> 

Moreover, 


Serm.a,  Cod  & 

He   hath  breathed  into  man  a  ipin'tual ,    immortal,   rario- 
.    ml  foul,  which    is  more  worth  than  the  whole  World;    this 
il  in  tome  fort  a  ipark  and  ray  of  Divine  brightneffe  ;  'cis  capable 
of  Gods  Image ,   'tis  a  fin   Companion  for  Angels,  to  joync 
with  them  in  the  praifes  of  God,  and  enjoy  a  bleiled  eternity  with 
them.     Tis  capable  of  communion  with  God  himfelf  ,  who  is 
the  fountain  of  life  and  happindfe.     The  foul  is  endowed  with 
thofe  faculties  which  being  terminated  upon  God,  it  enjoys  an  in- 
finite and  everlaftingbleffedneffe.    The  undemanding  by  know- 
ledge refts  in  God  as  the  ftrrt  and  higheft  in  genere  veri ;  "the  will 
by  lovt  embraces  him  as  the  lad  and  greateft  in  g:nerc  bsm  ;  and 
{o  receives  perfection   and   fatisfa&ion,  which  is  the  incommu- 
nicable priviledge  of  the  rational  foul.    Beaftscan  onlyconverfe 
with  drofTy  and  material  objects,  they  are  confined  to  earthly 
things ;  but  the  foul  of  man  may  enjoy  the  poffeflion  and  fruition 
of  God,  who  is  the  Supreme  and  Soveraign  good.    Now  this 
•  faotiid  inflame  our  love  to  God;  he  formed  our  ^bodies,  he  infpi- 
red  our  fouls.    Moreover ,if  we  confider  our  lives,  we  fhali  finde 
a  chain  of  mercy  which  reaches  from  one  end  to  the  other  of 
them. 

How  many  Miracles  of  Providence  do  we  enjoy  in  our  prefer- 
vation  ?  how  many  unfeen  dangers  do  we  efcape  ?  how  great  are 
our  daily  fupplies  ?  The  provisions  we  receive,  do  ferve  not  only 
for  neceflity?butfor  delight ;  every  day  we  have  the  provisions  of 
^neat  and  drink  not  only  to  cure  hunger,  and  all  our  third,  but  to 
refre/h  the  heart,  and  to  make  us  chearful  in  our  work;  every 
houre  is  filled  up  with  the  bounties  of  God :  Now  what  fhall  we 
render  to  the  Lord  for  all  his  benefits  ?  he  defires  our  love ; 
this  is  the*  moft  proper  return  we  can  make ;  for  love  is  of 
an  opening  and  expanfive  quality  calling  forth  the  heart;  our 
love  within  fhould  break  forth  to  clofe  frith  Gods  love 
without;  the  love  of  obedience  in  us,  with  the  love  of  fa- 
vour and  bounty  in  him.  Tis  a  principle  of  nature  deeply  im- 
planted in  the  hearts  of  men  ,  to  return  love  for  love  ; 
nay,  the  very  Beafts  are  not  deficient  in  this;  Efay  i.  ?. 
The  Oxe  knows  his  Owner ,   and  the  Affe  his  UW afters  Crib : 

I  Thofe 


57 


58 


God  is.  Serm, 


Thofe  Creatures  which  are  of  all   the  moft  ftupid  and  heavy, 
refpeft  their  Feeders,  and   exprefle   dumb  figtis  of   love  unto 
them.    How  much  more  fhouid  we  love  God,  who  fpreads  our 
Table,  fills  our  Cup,  and  caufes  his  Sun  to  fhine,  and  his  Rain 
to    fall  on  us  ?     'Tis   an  Argument  ^  of  secret    Atheifme  in 
;  the  heart,that  in  the  confluence  of  mercies  we  enjoy,  we  do  not 
look  up  to  the  Author  of  them,as  if  common  mercies  were  the  ef- 
fects of  Chance,  and  not  of  Providence  j   if  a  man  conftantly 
:  relieves  our  warns,  we  judge  it  the  moft  barbarous  difingenuity 
not  to  repay  love  to  him  ;  but  God  loads  us  with  his  benefits  every 
day^  his  wifdome  is  always  bufied  to  ferve  his  mercy,   and  his 
mercy  to  ferve  our  necetfities,  but  we  are  infenfible  and  unaffect- 
ed ;  and  yet  the  meaneft  mercy  as  it  comes  from  God  hath  an  ex- 
j  eellency  ttamp't  upon  it.    We  fhouid  upbraid  our  fouls  for  our 
coldnefle  to  God;  everywhere  we  encounter  fenfible  demonftrati- 
ons  of  his  love  to  us  ;  in  every  moment  of  our  lives  we  have 
fome  pledges  of  his  goodneffe.    Let  us  light  our  Torch  at  this 
Mountain  of  fire  •,  let  the  renewed  act  of  his  bounty  conftrain  us 
to  love  him-,  we  fhouid  love  him  for  his  excellency,  though  we 
had  no  benefit  by  him  ;  nay,  though  he  hated  us,  we  are  bound 
to  love  him  as  he  is  truly  amiable  in  himfelf  5  how  rftuch  more. 
when  he  draws  us  with  the  cords  of  a  man,  with  bands  of  love? 
vvhofoever  requites  the  love  of  God  with  hatred,  (as  every  im- 
penitent hnner  doth  )  puts  off  the  nature  of  man,and  degenerates 
into  a  Divel. 

O 

2.  Fear ;  this  is  that  eternal  refpecl  which  is  due  to  our  Crea- 
tor ;  an  humble  reverence  we  owe  to  him,  as  he  is  infinitely  above 
us;  the  holy  Angels  cover  their  faces  when  they  have  the  cleared 
views  of  his  glory:  Ffaj6.iy2^.The  L  rd  is  refrefentcd  as-  fit- 
ting on  a  7  krone y and  the-Sir*\hims  flood  about,  each  having 
fix  wlngs\  with  twain  he  covered  his  face-,  and  with'' twain  his 
fee  t^  and  with  twain  did  he  flee  ;  and  one  cryed  to  another  yHoh 
holy  y  holy  Lord  of  11  oils ,  .  the  whole  earth  Is  full  of  his  a  lory  : 
The .Aqgdsarepuieand  innocent  Creatures ;  they  fear  not  Ins 
angry  juliice,  but  they  adore  his  excellencies  and  perfag* 
.ons;   his  is  a  drad,   when   a  moft  Serene    Majefty..    Penal 

fear 


Serm.2.  God  is.  59 

fear  u  inconfiftent  with  che  joys  of  heaven,  but  rhe  fear  of  ad- 
miration is  perfected  there  -,  and  in  this  ibnfe  the  far  of  God 

i'whcs  for  every  Pfal.  19.  9.  In  all  our  addrefles  to  him  we 
lhouldcompofe  our  fpirits^by  the  awful  appre'-ientionof  thatinii- 
nice  diftance  which  is  between  God  and  us.Ecc/ef  5.2.  Let  not  thine 
he  Art  be  hafiy  to  utter  any  thing  before  God;   for  God  is  inhea- 

,  and  than  upon  earth ;  the  greateftdiftance in  nature  is  but  an 
imperfect  difco very  how  much  we  are  beneath  God  5  'tis  the  ef- 
fect of  grace  to  reprefent  the  Divine  being  and  glory  fo  to  the 
foul,  that  in  the  moft  focial  duties  it  may  have  imprefllons  of  fear-y 
Pfal.  2.  II.  Serve  the  Lord  with  fear,  and  re  Joyce  with  trem- 
bling. We  fhould  fear  his  greatneffe  and  power,  in  vvhofe  hands 
our  life  and  breath,  and  all  our  waves  are;  the  fear  of  God  ha- 
ving its  actual  force  upon  the  foul,  is  operative  and  inftrumental 
to  holy  walking ,  from  whence  the  fear  of  God  is  taken  in  Scri- 
pture for  the  whole  duty  of  man,  it  being  an  introduction  to 
it.  The  fear  of  Gody  and  keeping  his  Commandments  are  joined 
together,  Ecclef.  12. 13.  This  is  the  Trepofuu  which  governs 
our  actions  according  to  Gods  will;  this  is  a  watchful  Centinel 
againft  the  moftpleafant  temptations  ,  it  kills  delight  in  (in,  (by 
which  the  integrity  of  moft  men  is  loll ; )  for  delight  cannot 
dwell  with \Jear  ;  this  is  the  guard  and  fecurity  of  the  foul  in  the 
days  of  trouble  ;  the  fear  of  god  countermines  the  fear  of 
men;  this  cuts  off  bafe  and  unworthy  complyings  ;  therefore 
the  Lord  brings  this  as  an  antidote  againft  the  bafe  fear  of  men; 
*Jfa,  f  I.  12, 1  3.  Who  art  thou,  that  thou  fbouldeft  be  afraid  of  a 
man  that  (ball  dye,  and  of  the  fon  of  man,  that  Jhall  be  made 
as  graft  ?  And  forgettefi  the  Lord  thy  Cfttakery  that  fireteheth 
forth  the  Heavens,  and  laid  the  foundations  of  the  Earth  ?  Th'.s 
exalts  a  Chriftian  above  humane  frailty,  and  makes  him  defpife 
the  threatnings  of  the  world,whereby  many  are  terrified  from  the:' 
conftancy.  It  is  the  moft  unreafonable  thing  to  be  Cowards  to 
men,  and  fear/eft  of  God.  Men  have  but  a  finite  power,  and  fo 
they  cannot  do  that  hurt  they  would  ^  and  they  are  under  the  Di- 
vine Providence,  and  therefore  are  difabled  from  doing  that 
hurt,  which  otherwife  they  could  do  ;  but  the  power  of  God  is 
abfolute  and  unconfined ;  therefore  our  Saviour  prefles  with  vehe- 
mency  upon  his  Difciples,  CMmh.  10.  28.     Fear  w'ti  them  which 

I  2  kid 


6o  God  is.  Serm.a. 


kill  the  body>  but  are  not  able  to  kill  the  foul ;   but   rather  fear 
him  who  is  &bL  to  dtfiroy  b&th  bedy  arid  foul  in  hell :   He  lives  foe 
ever,  and  can  punifh  for  ever ;  therefore  when  duty  and  life  can- 
not ftand  together,  he  that  flies  the  danger  by  delivering  up  his 
foul j  exchanges  the  pain  of  a  moment  for  the  torments  of  Eterni- 
Xtaptorarm,    ■**■   **    ^^  upbraids   the   folly    of  fuch  ;     Thy 
WMQcbemm;time7itCm-  fear  th:  Fnfon  ,    but   they    fear   not   HeU ;     they^ 
datum  Tempoulcm,  mi  pec-    fear  temporal  torment,  but  they  fear  not  the  yarns  of 
nas  ignis  tterni  ;    timeitt    unburn:  h  able  fire)  they  fear  the firft^but  not  the  f frond 
modicum  mori,  non  tewmm   ^eaf^t 
moYK 

3.    Dep-ndanc?,  in  refpecl  of  hisal-fufficiency  to  fupply  our 
wants ;  andOmnipotency  to  fecure  us  from  dangers 

Firft,  his  al-fufficiency  can  fupply  our  wants  ^  he  is  the  Sun, 
FountainandMineof  all  that  is  good  •  from  hence  the  Prophet 
glories  in  God,  Habbal&u^  3. 17, 18.     ^Although  the  fig-.ree 
(ball  not  b  'offome,  neither  fhalt  fruit  be  in  the  Vines  ;    the  labour 
of  the  Olives  fhaU  fail,  and  the  fields    (hall  yield  no  meat ;    the 
Flock^fhall  be  cut  off  from  the  fold,  and  there  fhaJl  be  no  herd  in 
the  flails ;  yet  I  will  r  Joyce  in  the  Lvd,  1  will  joy  in  the  God 
of  my  falvation.     He  exprefles  not  only  things  for  delight,  as  the 
fruit  of  the  Vine  and  fig-tree,  but  things    for    neceffity ,  as  the 
meat  of  the  field,  and  the  pekj  of  the  flail,  and  the  utter  failing 
of  thefe  together ;  for  other  wife  the  want  of  one  might  befup- 
plied  by  the  enjoyment  of  another.     Now  in  the  abfolute  loffe  of  * 
thefe  fupports  and  comforts  of  life,  the  Prophet  faw  all  things  in 
God  •,  want  of  all  outward  things  is  infinitely  recompenc't  in  the 
pa:fence  of  God :  The  Sun  needs  not  the  glimmering  light  of  the 
Stars  to  make  day  ;  God  without:  the  afififtance  of  the  Creatures 
can  make  us  really  happy  ;  in  the  enjoying  of  him  we  have  all 
things,  and  that  to  the  greateft  advantage.    The  things  of  this 
woild  deceive  our  expectations,  and  draw  forth  our  corruptions; 
but  in  God  we  enjoy  them  more  refinedly,and  more  fatisfyingly , 
the  dregs  of  fin  and  forrow  being  removed;  by  porTefTing   God 
there   is  no  burden    which  we  are  not  able  to  bear,  but  he  takes 
kaway,  our  wants,  weakneffe  and  fufferinss  ;    and  there  is  no 
excellency  of  his  which  we  are  able  to  en;^y,  but  he  conveys 

to 


Serm.9«  God  i*.  6r 

tou?,  his  grace,  his  glory.  There  is  true  riches  in  his  favour, 
true  honour  in  his  approbation,  true  pleafure  in  his  peace. 
He  is  the  treafure  and  triumph  of  the  foul.  Lam.  3.  24.  The 
Lord  is  my  portion,  faith  my  foul,  therefore  will  I  hope  in  him  : 
He  is  fuch  a  portion,  that  all  temporal  erodes  cannot  hinder  its  in- 
fluence on  us,  and  his  influxive  pre  fence  makes  heaven  ;  he  is  a 
portion  that  cannot  be  loft,  he  infeparably  abides  with  the 
foul. 

The  real  belief  and  application  of  this  will  keep  a  Saint  in  Cl"\™uridm . 
an  holy  independency  on  earthly  things ;_  the  flames   which  fhall  ^tfi^Jm^ 
burn  the  World,  cannot  touch  his  portion ;  he  may  ftand  upon  lis  habere  d:  tma 
ruines,  and  fay,  /  haze  loft  nothing.  mole  per  den- 

dum. 

Moreover.,  this  will  keep  the  foul  upright  in  the  courfe  of  obe- 
clience;for  all  the  exorbitancies  and  fwervings  from  the  Rule  pro- 
ceeds from  the  apprehenfions  of  fome  particular  good  in  the 
Creature,  which  draws  men  afide.  Thofe  who  want  the  light  of 
faith  (  which  difcovers  Gods  al-fufficiency  )  only  admire  prefenc 
and  fenfible  things;  and  to  obtain  thefe,  they  depart  from  God; 
but  the  more  eagerly  they  feek  after  thefe  temporal  good  things, 
the  further  they  run  from  the  Fountain  of  goxineffe,  which  alone 
can  fweeten  the  beft  things  we  enjoy-,  and  counterbalance  their 
abfence;  the  Creatures  are  but  of  a  limited  benignity,  the  ne- 
ceflity  of  their  number  proves  the  meannefs  of  their  value;but  one 
God  anfwers  all,  he  is  an  infinite  and  i n defective  good  -,  he  is 
for  all  the  powers  of  foul  and  body,  to  hold  them  in  their  pleafan  c 
exercife,  ar.d  to  give  them  reft ;  he  is  alone  able  to  impart  happi- 
nefle ,    and  to  preferve  that  happineffe  he  imparts. 

Secondly,  his  Omnipotency  can  fecure  us  from  dangers.  The 
Creation  is  a  ftand;ng  Monument  of  his  Almighty  Power;  for 
what  but  Omnipotency  could  out  of  nothing  produce  the  beautiful 
Fabrkkof  heaven  and  earth  ,*■  man  cannot  work  without  mate- 
rial?, b;-t  Cod  doth;  and  that  which  exalts  his  power,  is,  that  he 
made  i: l  y  his  Word  •,  he  [fake  the  Word,  vnd  they  were  made  , 
faith  the  Palmift,  Pfal.  33.9.  There  went  no  greater  pains  to  the 
Worlds  Creation,  than  Gods  command. 

Moreover  to 


6z  God  is.  Serm.2. 

Moreover,  the  World  is  preferved  from  perifhing  by  the  pow- 
er of  its  Maker.  Certainly,  withouc  the  fupportof  his  mighty 
hand,  the  World  had  long  before  this  time  relapfed  to  its  primi- 
tive nothing:  Many  inftanceswe  have  of  his  power ,  in  thofe 
miraculous  deliverances  which  he  hath  (hewn  to  his  people  in  their 
extrernity  ;  fometimes  by  fufpcnfionof  the  Works  of  Nature  ;  his 
dividing  the  %^ed  Sea,  and  making  it  a$  a  (did  F/all,  that  the 
J fr 'aclhcs  might  have  a  fecure  fajfage  \  his  floffjng  the  Snn  in 
its  courfe,  that  Jo(l:ua  might  have  time  to  deflroy  his  enemies  \ 
his  fufp  ending  the  nature  of  the  fire,  that  it  migh:  not  fo  much  as 
ftnge  the  garments  of  the  three  Hebrews !  his  jhutting.  the  motth 
of  the  devouring  Lyons,  and  r  turning  'Daniel  in  fa^ety  from 
that  dreadful  Den !  A  nd  are  not  all  thefe,  and  many  others  of 
this  kind,  not  only  the  pregnant  teftimoives  of  his  love,  but  the 
everlafting  Characters  of  his  Omnipotency.Moreover,that  which 
exprefles  the  power  of  God  with  as  great  a  luftre,is  the  turning  of 
the  hearts  of  many  cruel  enemies  from  their  intended  rage  to 
favour  his  people ;  thus  did  he  change  the  heart  of  Efau,  who  had 
refel-yed  the  death  oc  his  brother  \  that  inftead  of  killing  him , 
he  expreft  thegreateft  tendernefle,  and  the  moft  endearing  affecti- 
ons to  him  \  thus  did  he  fo  fvvay  the  hearts  of  the  Egyptians  to- 
wards the  opprefled  Ifraelites,  that  inftead  oi  fe curing  them  un- 
der bondage,  they  encouraged  their  departure^  by  enriching  them 
rnih  jewels  of  five.-  and  of  goldJExod.  11.35.  Now  our  duty  is 
to  glorifie  this  power  of  God,  by  placing  our  truft  on  him.  Pfal. 
121.2)  3.  My  help  coi.es  fom  the  Lord  ^  who  made  the  hea- 
vens and  the  earth ;  he  will  not  fuffer  thy  foot  to  be  moved ;  by 
deperidance  on  God  the  foul  is  compofed  in  the  midft  of  the  moft 
apparent  dangers  •,  as  the  upper  Region  of  the  Aire  is  calme  and 
ferene  ,  whatever  (lormes  are  here  below  •>  thus  David 
express  the  fame  courage  in  all  Eftates ;  when  he  was  retired  into 
a  Cave  to  fhelter  himfelf  from  trie  fury  of  Sauljwt  fungthe  %j.PfaL 
which  he  then  compofed  -,  My  heart  is  fixed,  q   God^  ?ny  heart 

Pfal.  57.  7>  is  fixed,  I  will  fing  and  give  praife ;  and  afterwards  when  he 
triumphed  over  Hadade^er  the  King  of  Ztbah,  he  com- 
pofed the  hundred  and  eighth  Pfalme,  and  fung  the  fame  words  : 

Pfal.  10S.  1.  O  God,  my  heart  is  fixed,  I  wiH  fing  and  give  praife  ;  faith 
taught  him  the  fame  fong  in  the  Cave,  and  on  the  Throne;    in 

all 


i>cnii.2«  yjoa  w. 


*? 


all  our  exigencies  we  inou Id  apply  the  power  of  God ;  th>caufe 
of  our  perplexing  fears,  is  our  low  apprehenfion  of  Gods  power* 
and  therefore  when  we  are  furrounded  with  difficulties  and  dan- 
gers, then  we  are  furprifed  with  terror  and  difpondency ;  whereas 
when  there  are  vifible  means  to  refcue  us,  we  \ik  up  our'  heads 
but  our  duty  is  in  the  greateft  extremities  to  glorifie  his  power,  and 
ro  refer  our  felves  to  his  goodnefle  ,•  and  though  we  cannon  be'eer- 
tain  that  God  will  by  miracles  refcue  us  frorrf  dangers,  as  he  did 
many  of  his  people  in  former  Ages ;  yet  we  are  fure  he  will  fo  a- 
bate  the  power  and  force  of  the  moft  injurious  enemies,  as  they 
(hall  not  conquer  the  patience,  r.or  break  the  hope  of  his  people. 

4.\Ve  owe  perfect  obedience  to  Gods  will;  z^.Subje&ion  to  his 
Commands,and  fubmiflion  to  his  Providence,  i.  Subjection  to  his 
Commands.  As  he  is  the  firft  caufe>fo  he  is  the  Supreme  Lord ;  he 
that  gave  us  life,muft  give  us  law  .•  God  hath  an  abfolute  title  to  our 
fervice  as  Creator;  this  made  the  Pfalmiftdehre  the  knowledge  p£ 
Gods  Commandments  in  order  to  his  obe  die  nee.  Pfa  I.  1 19.7°  Tin 
hands  have  made  me ;  and  fafhioncd  m: ,  give  me  Under- 
standing, that  I  may  learn  thy  Commandments ;  he  may  learn 
this  from  the  univerfal  obedience  of  a'l  creatures,thofe  which  are 
without  reafon,  fenfeorlife,  inviolably  obferve  his  commands. 
Efay  48. 13.  Mine  hand  hath  laid  the  feundations  of  the  earth 
and  my  right  hand  hath  jpand  the  heavens,  when  I  call  to  them 
they  stand  ftp  together,  as  prepared  to  execute  his  commands. 
The  inferable  parts  of  the  World  are  fo  compliant  with  his  wilL 
as  to  contradict  their  proper  natures  to  ferve  his  cjory;  fire  ^ 
fcends  riom  heaven  at  his  command ;  the  fluid  Sea  Rands  up  as  a 
folid  wall  in  obedience  to  him  ;  this  upbraids  cur  Degeneration 
and  Apoftafie,  that  we  who  are  moft  indebted  to  the  goodneffe  oi 
our  Creator,  ihould  prove  difloyal  and  rebellious ,  when  the  infe- 
riour  creatures  with  one  confent  ferve  and  dorifie  him. 

L.iftly,  we  owe  fubmitfion-to  the  will  of  his  Providence;  there 
isnofhadowof  exception  can  be  formed  agiinft  his  Sovereii;i  ty-. 
he.  may  do  by  right  whatever  he  can  do  by  power,  therefore  we 
fhouldacquiefce  in  his  difpenfations ;  this  confederation   filenc't 

David; 


H 


Uocl  n.  ocrni.  i 


Davids  pfal.  Z9'9'  1  ^^   mJ  toyiguey  and  fiid nothing,  bee ati 'fe 
thoti  didfi  it ;  as  the  prefence  of  a  grave  perfon  in  authority  qui- 
ets a  difordered  multitude-,  fo  the  appreheniion  of  Gods  fupremacy 
compofes  our  riotous  thoughts  and  paifions  5  ur-quietneffe  of  fpi-  ■ 
rit  in  troubles,  {prints  from  the  ignorance  of  God  ,   and  of  our 
felves;  by  impatience  we  cite  God  before  our  Tribunal,  and  do 
as  it  were  ufurp  his  Throne;  we  fet  up  an  a- improvidence,  as  if 
hiswifdomeftiouldbetaughtby  out- folly  ;  and  fometimes  in  af- 
flictions we  eye  the  next  caufe,  but  do  nor  look  upward  to  the  So- 
veraign  Difpofer  of  all  things,  Ike  Balaam,  who  ftrmkjhe  Ajfc, 
but  did  not  fee  the  Angel  which  oppoftd  him  ;  th..s  from  a  bru- 
tifh  imagination  we  regard  the  viable  inftrument  of  our  trouble,but 
confider  not  the  Providence  of  God  in  all  5  from  hence  it  is  that 
ourfpiritsarefullof  unquiet  agitations;  we  live  continually  upon 
felf-created  Racks :  Now  the  humble  acknowledgement  of  Gods 
hand,  and  thelubmittngof  our  felves  to  his  will,  as  it  glorifies 
God,  foit  gives  eafe  to  us^   as  there  is  the  greateft  equity,  fo 
policy  in  our  willing  ftooping  to  \\vxi.Rom.l  4.11.  Asl  live  faith  the 
Lord y  every  k$?e  (hall  bow  to  me,  and  every  tongue  fhall  confefita 
GW;he  engages  his  life  and  honor  for  thisdf there  is  not  a  volunta- 
ry, there  muft  be  a  violent  fubje&ion  ;o  him  >  the  wilful  man  ne- 
■  ver  wants  woe ;  the  fpring  of  our  daily  milery,  as  well  as  our  fins 
is,  oppoiition  to  Gods  will;  but  the  chearful  refignation  to  his 
Providence,  what  a  bleifed  pill  of  reft  is  this  to  the  foul?  what  a 
Sabbath  from  all  thofe  finful  and  penal  difturbances  which  difcom- 
pofe  our  fpirits ;  'tis  a  lower  heaven  •,  for  as  in  the  ftate  of  glory 
there  is  an  unchangeable  agreement  between  the  will  of  the  Cre- 
ator and  the  crearure,  fo  according  to  the  fame  meafure  and  de- 
gree wherein  we  conform  our  wills  to  Gods ,  we  proportion  ably 
enjoy  the  holineffe  and  blefledneffe  of  that  ftate, 


TH  E 


J?  Ql^Mv 


6 


T  HB 

TRINITY 

Proved  by 

Scripture. 


i  John   5.7. 

For  there  are  three  that  bear  record  in  heaven , 
the  Father^  the  Word,  and  the  Holy  Ohofl,  and 
thefe  three  are  one. 

•^jf  N  the  fifth  verfe  of  this  Chapter,  the  Apoftle 
had  laid  this  down  as  an  Article  of  faith,  that 
the  Lord  Yfus  Chrifl  is  the  Sonne  of  God. 
who  is  he  that  ovcrcometh  the  world  ,  but  he 
that  belie  vet h  that  ]efus  is  the  Sonne  of  God :  l  JoIln  S*  S* 
Now  for  the  proof  of  fo  glorious  a  truth,  the 
Apcivle  produces  fix  witnetles,  and  ranks  them 
into  two  orders,  fome  bear  record  in  heaven,  and  fome  bear  wic- 
nefie  on  earth  ;  fome  bear  witnefle  on  earth,  as  ver.  8.  of  this  Vcr*  ** 
Chapter.  There  are  three  that  bear  witnefie  on  earthy  the  Spirit 
an  i  the  water ,  and  the  blood,  and  theje  three  agree  in  one  ; 
and  fome  bear  record  in  heaven,  in  the  words  of  my  Text :  There 

K  arc 


6  5  ?he  Trinity  proved  by  Scripture.      Scrm.  }, 

are  three  that  bear  record  in  heav:ny  the  Fat her ,  the  Word,  and 
the  Ho1)  Ghoft,  and  thefe  three  are  one. 

In  th;  words  you  may  take  nonce  of  thefe  particulars. 

i.  The  number  of  the  heavenly  witnefles,  or  the  number  of 
thofe  witneffes  that  bear  record  in  heaven,  viz*  three. 

2.  Their  dignity  or  excellency,  they  are  in  heaven. 

%.  Their  a&>  they  bear  record. 

4.  The  names  of  the  witnefles,  the  Father •,  tie  Word,  and  the 
-       Holy  Gbofi. 

5.  Their  unity,  an  1  thefe  three  are  one. 
I  would  obferve  from  the  context, 

Obf  r    '  'That  it  u  mt  an  eafie  matter  t)  bdieve  that  the  Lord  Jeftts  Chrifi 

is  the  Sonne  of  God :  Whence  is  it  elfe  that  the  Apoftle  fo  often 
urges  this  point  in  this  EpihMe  f  whence  is  it  elfe,  that  whereas  it 
is  fufficient  for  any  truth  to  be  co*  firmed  by  the  mouth  of  two  or 
three  witnefles  ?  here  are  no  leffe  than  fix  witneffes  produced  to 
prove  th  it  the  Lord  J  fm  is  the  Sonne  of  God;  three  heavenly, 
and  threeearthly  ;  and  indeed  who  can  declare  the  great  myflery 
of. the  eternal  generation  of  the  Son  of  God.*  I  will  give  five 
wonders  in  five  words. 

1.  God  the  Father  communicates  the  while  divine  e pence  unto 
the  Sonne,  and  yet  hath  the  whole  divine  effence  in  htm f elf :  tf 
God  communicates  h<s  effence,  it  muft  be  his  whole  effence  *,  for 
that  which  is  infinite,  cannot  admit  of  any  divifi on,  partition,  or 
diminution  ;  yet  methir.ks,we  have  a  faint  refemblance  of  this  here 
below.  'Tis  not  with  things  of  afpi  itual  nature,  as  with  things 
of  a  corporeal ;  fpirirual  things  may  be  communicated  without 
being  leffened  or  divided;  viz,,  when  I  m  k-  a  man  know  that 
which  I  know,  my  .knowledge  is  ftill  the  fame,  and  nothing  di- 
minifned ;  and  upon  rhis  account,  whe  he"  hat  Argument  a  ainft 
the  trddnftien  of  befoul,  thai  if  the  fo  I  of  the  Father  be  rror 
dvced,  thv  Fitber  i- lcfr  oi  1-le1  e  b.cog-nt,  Heave  to  the  i;d;- 
ment  of  the  learned:  Tis  to  be  granted,  hat  to  communicate 
the  notion  is  one  tbiog,  and  thefacult)  is  another,  bu  both  are 
things  of  a  fpiritual  n  uure. 

{    2.  God  tie  F  c.the  ,  and  Go]  the  Stone  are  one  eff.-ce,  an  \  yet 

though  the    Vathr    b  gets    tie    So  ne ,   tie  Some  do.h  not    b  get 

kfmftlf:  TheFa  h:ranhh:So- n   are  one  Cod,  yet    the  Lord 

Ijcjns  is  the  S^nne  of  v^od,  under  that  noticfl,as  God  is  a  Father, 

1  and 


Scrm.  3.      The  Trinity  proved  by  Scripture.  6  j 


and  not  the  Sonne  of  God,under  the  notion  as  God  is  a  Sonne,and 
Co  not  he  Sonne  of  him  felf. 

2.  GoX  the  Father  b  gtuth  (jod  the  Smnr,  and  yet  the  F  ther 
is  not  elder  than  the  Sonne,  nor  the  Sonne  younger  than  the  Fa- 
ther ;  he  rhat  begetteth,  lanotTntirne  before  him  that  is  begot- 
ten; if  God  was  a  Father  from  eyerlaftng,  then  Chrilt  was  a 
Sonne  from  everlailin.,;  for  r  L>ta  f  nt  fm4  natura%  an  eternal 
Father  muft  have  an  eternal  Sonne. 

4.  The  Father  beget;  the  Sonne,  yet  the  Sonne  is  not  inf.ri.ur 
to  the  Father,  nor  the  Fathe;  fuper'our  to  tie  Sonne  :  The  Lord 
JefusCbrift:  being  in  he  fo  m?  of  Gsd,  thought  it  no  robbery  to 
be  equal  with  <jod;  U  was  h\s  right,  and  therefore  ic  was  no  rob- 
bery ;  as  he  is  coeternal  ,  fo  he  is  coequal  with  the 
Father. 

r.  j  he  Father  begets  the  Sonne  ,  yd  the  Sonne  hath  the 
fane  numerical  nature  with  1 1. e Father,  and  the  Father  the  fame 
numerical  nature  w'th  the  Sonne;  an  earthly  foime  hath  the  fame 
fpecifical  nature  with  his  Father,  but  then  though  it  be  the  fame  in 
reardof  kinde,  yet  it  differs  in  regard  of  number;  but  God  the 
Father,  and  God  the  Sonne  have  the  fame  individual  numerical 

nature. 

Let  me  entreat  you  that  you  would  attend  unto  the  record  and        ^ 
telUmony  that  is  given  by  t  hofe  v^  icnelTes;  and  for  your  encourage- 
ment confider  the  difference  between  thefe  heavenly  witnefles  in 
the  Text,  and  earthly  wi  nefles,  and  fo  I  iliall  proceed  to  that 
which  I  mainly  intend. 

1.  On  earth;  there  may  be  fome  n*m.le  or  one  witneflejbut  here 
arenokflethan  thre% 

2.EarthJy>witneffes  are  fuch  as  are  lyable  to  exceptioi^but  thefe 
^re  in  heaven  beyond  all  exception. 

3.  As  for  earthly  witneffes,  it  may  come  to  paffo  that  their 
names  may  not  be  known ,  thefe  here  are  named  ;  the  Father,  tie 
Wo  d,  and  the  Holy  Ghofl. 

4.  Earthly  witnefles,  when  they  are  produced,  either  may  be 
f.knt,  or  it  may  bebearfalfe  witndle,  but  thefe  bear  record,  and 
th-ir  record  is  true. 

5.  Earthly  witneffes  may  not  agree  in  their  vvitreife,  as  the  wit- 
nefles brought  againftChritt  ;  but  thereisafweec  cor.fent  and  a- 
preementamongft  thefe  witneffes  for  thefe  three  m  e  one. 

K  2  <5.  Whereas 


68  tht  Trinity  proved  by  Scripture.     Serm.3. 

6.  Whereas  Earthly  witneffes,  although  they  may  be  one  in  re- 
gard of  confent,  yet  they  are  nor  one  in  regard  of  effence  ;  every 
man  hath  one  particular  individual  effence  of  his  own,  but  thefe 
are  one  in  regardof  effence  :  Now  pray  mark  this,for  if  it  be  fo  , 
then  the  Father  is  God,  the  Son  God,  and  theHoly  Ghoft  God. 
And  therefore  the  Socinian,  who  denies  the  Deiry  of  the  Word, 
and  of  the  Holy  Ghoft,  will  perfwade  you  to  believe  that  thefe 
words  are  to  be  expounded  thus,  tl.efc  three  are  one  ;  that  is,  fayes 
he,  thefe  three  agree  in  one;  but  that  this  is  not  the  meaning  of 
.   .  the  phrafe,  appears  by  the  variation  of  it  in  the  next  verfe;   the 

£ci?t*  vvordsare,  There  are  three  that  btar  wimejfe  on  earthy  the  Spi- 

rit, the  water,  and  the  blood,  and  thefe  three  agree  in  one:  Now 
if  both  phrafes  note  unity  in  confent,  here  is  an  occafion  of  of- 
fence, and  falling  adminiftred  by  the  variation  of  them  in  thefe 
two  verfes ;  why  is  it  not  faid  the  Father,  the  Word,  and  the 
Holy  Ghoft  agree  in  one ,  as  well  as  the  Spirit,  water  and 
blood. 

And  fuppofe  we  fhould  grant  that  the  oneneffe  fpoken  of  in  the 
Text  is  to  be  expounded  of  confent  in  will  and  agreement,  yet  it 
would  prove  the  Godhead  both  of  the  fSSJi*^  and  Spirit;  for  in 
free  Agents,  where  there  is  the  fame  will,  there  is  the  fame  na- 
ture, /indeed  with  men  it  is  the  fame  fpecihcal  nature,  not  nume- 
rical j^Seeatife  there  is  but  one  God  only,  therefore  here  it 
muft  be  the  fame  numerical  nature. 
Qbfcrv.  The  dottrine  I  would  fpeak  more  fully  to,  is  the  doBnne  of 

the    Trinity,    or    that    there    are   three   per  fens    in    the    divine 
effence. 

Inth.profecutionof  this  point,  I  fhall   (by  Gods  affiftance) 
obferve  this  method. 

1.  I   {Hall   ipeak    fomething   to  the  notion  of  a  Divine 
perfon. 

2.  I  fhall  fhew  you  that  thefe  are  1  hree  perfons  in  the  Divine 
effence. 

3„    I   fhall  fpeak  fomething  to   the   diltindtion  of  thofe 
perfo  s. 

4.    I  fhat]  fpeak  to  rhe  order  of  thefe  perfons. 

5.    I  fhall  enquire  whe  her  tb/c  myilery  of  the  Trinity  may 
fee  foimd  out  by  the  light  of  nuure. 

tf..  The  life  and  Application. 

I.  I 


Serm.  3 .      The  Trinity  proved  by  Sciptme.  69 


1.  I  fhall  fpeak  fomething  ro  the  notion  of  a  divine  perfon ; 
what  a  divine  perfon  is ,  or  wherein  it  confifts. 

RefoL  1.  Negatively,  adivin:  perfon  in  them-ecijfe l  notion 
of  it,  is  not  a  being  or  fingularis  fabftantidrfApna^ %f  mttura 
fingxUrU  cl  re  dlftinguhur  1  there  is  a  clear  difference  between 
perfon  and  nature,  as  you  may  perceive  by  thefe  following  con/i- 
derations. 

1.  Our  Lord  ]efus  Ch'^fl  afiiimed  the  nature  of  man,  and  yet 
not  the  perfon  of  man. 

2.  Thofe  things  which  may  really  be  feparated  are  not  the  fame; 
but  that  perfonalitymaybefeparatedfroin  nature,  appears  by  the 
foregoing  inttance. 

3.  It  a  perfon  wereabeing,  it  muft  either  befinire  or  infinite; 
if  finite,  then  fomething  finite  would  be  in  God;  ifinfinite,then 
there  would  be  three  infinites  in  God ,  or  which  is  all  one , 
there  would  be  three  Gods ;  now  Deum  trimm  ajferimusy  cDe- 
um  htftu  1  m  negamus. 

2.  'Tofnively  ;  aperfonis  modusrei,  the  manner  of  a  being; 
and  a  divine  perfon  is  modus  divine  ejfentia,  the  divine  effence 
modificated,  or  the  divine  eilences  confidered  three  manner  of 
wayes  ;  for  h  fiance  ,  confider  the  divine  efience  as  the  fountain 
or  principle  of  deity  ,  foitis  the  firft  perfon  ;  confider  it  as 
ftreaming  forth  from  the  Father,  fo  it  is  the  fecond  perfon ;  con- 
fider  it  as  breathed  forth  by  Father  and  Son  ,  and  fo  it  is  the  third 
perfon. 

I  Cud  before  that  the  Father  is  the  fountain  or  principle  of  de- 
ity; now  this  muft  warily  be  under!  tood  ;  I  do  not  fay,  the  Fa- 
ther is  the  caufe  of  deity  ,  but  the  principle  ;  there  is  a  wide  dif- 
ference between  p  incifium  &  caufam,  a  principle  and  a  caufe. 
Omnu  caHja  tft  pr  m  iplum  ,  fed  omne  principum  non  efl  cmtfn  ; 
the  caufe  of  a  thi  g  may  be  called  its  beginning,  but  the  be- 
ginning of  a  thing  i.not  neceffarily its  caufe;  the  beginning  of 
aline,  is  i  o^  he  caufe  of  if. 

But  co  return ,  where  we  were,  a  divine  perfon  is  modus  divi- 
ka  effenttv ,  the  divine  eflence  modificated,  the  divine  eflence 
co:  fidered  three  manner  of  wayes ;  now  the  manner  of  a  thing 
is  neither  ens,-  nor  nit  il  ;  it  is  neither  a  thing,  nor  yet  nothing; 
fo"  H-ance,  the  folding  of  my  hands ,  is  not  ens>  for  then  I 
fiiould  be  a  Creatour,  and  make  fomething ;  nor  is  it  plainly  no- 

K3  thing,. 


7o  Ibe  Trinity  proved  by  Scripture.      Serm.  3  ■ 


thing ;  for  there  is  difference  between  my  hands  folded,  and  my 
hands  expanded. 

Now  we  ufe  the  word  perfon  ,  tacaufe  it  notes  the  fubfiftence 
of  the  molt  excellent  kind  of  being,  and  hath  more  in  it  than 
fubfiftence  haih  ;  we  fay  a  bead:  doth  fublitl,  but  it  is  abfurd  to 
Qiy  a  beatt  hath  perfonality  ;  becaufe  a  perfon  notes  an  ur.der- 
HcB.i.j.  (landing  fubfiftent ;  befides,  the  word  perlon  is  attributed  to 
God  in  the  Sctipture;  in  the  Efiftls  to  the  Hebrews^  you  finde 
thefe  words  made  ufe  of  by  the  Apoftle  concerning  Chrift  ; 
tf  e'br/ghtnejje  of  his  glory  ,  and  the  exfrejfe  Im*ge  of  his 
perfon. 

2.  lam  tolliew  you  that  there  are  three  perfonsinthe  di- 
vine eifcnce,  and  that  from  Scriptures,  both  in  the  Old  Tefta- 
mei.t,  and  in  the  New. 

1.  By  Scriptures  in  the  Old  Teftament;  to  that  purpofe,take  in- 
to your  thou^hs  thefe  particulars. 

1.  A  plurality  of  perfois  may  be  proved  by  that  Scripture ,  gen. 
Gen.i.i&        1.  ^6.  where  God  fp.aks  of  himfelf in  the  plural  number;  Let 

us  make  man  in  our  Image  ;  this  nores  more  perfons  in  the 
Godhead  than  one  ;  'tis  true,  fomething  is  urged  by  way  of  Ob- 
jeSion. 

Obtett    1.  Godfpeaks  byway  of  Jfoflro^he  unto* he  Angels, 

that  they  fhouid  bear  witnefleofthe  works  of  Creation  ;  it  is  u- 

fualin  Scripture,  for  God  toipeak  to  the  creatures;  as  in  the 

Ifa  1.3.  Prophecy  of  Jfalah  ;   Hear  oh  heavens^  and  give  ear  oh  earthy  fer 

the  Lord  hath  (poke?;, 

RefoL  1.  Although  Co^  is  fometimes  brought  in  in  the  Scri- 
pture fpeaking  unto  the  creature ,  yet  it  is  impotflble  that 
this  Scripture  fhouid  be  expounded  after  this  manner; 
For, 

1  Thofc  unto  whom  God  fpeaks,  were  companions  wi  h  him 
in  the  work  of  Creation  ;  Let  us  mcke  man  after,  otr  Image  \ 
row  God  did  not  m?ke  ufe  of  Angels  as  inslrumcnts  in  -  the 
v\ork  of  Creation  ,  not  indeed  cot  Id  he  fo  doe  ; 
For, 

t.  Every"  instrument  mult  have  fub;e£l  matter  to  work  up- 
on ;  but  Creation  doth  nor  prefuppofe  a  fubjeft  ,  but 
mak"  ir. 

2.  Every  infirnment  muft  have  time  to  work  in ,  but  Creation 

is 


Ser m  } .        The  Trinity  proved  by  Scripture.  7 1 


is  in  an  inftant ;  and  therefore  when  we  read  that  God  created 

the  world  by  ]efn4  Chrisl  ,  asin  the  EpiiiJe  to  the  Hehetvs;  by  Heb,i.». 

whom  (fpeaking  ofChrift)  be  made the world  ;  this  parricle/w, 

or  by  >  nonefl  noramflrnmenti  ,  fed  not  a  or  dims  ,   notes  not 'in- 

itrumentality ,  but  the  order  amongft  the  divine  perfons ;  for  as 

there  is  an  order  in  regard  of  themfelves ,  fo  in  regard  of  their 

operations;  operari  feqmtur  efie;  and  hence  it  is ,  that  althou^i 

we  read  that  God  the  Father  made  the  world  by  ]efns  Chrlfl  , 

yet  we  do  not  read  that  Jsfiss  Cl.rift   made  the   world  by   the 

Father. 

2.  God fpeaketh unto  thofe  perfons,  after  whofe  image  man 
was  to  be  made  ;  Let  us  make  man  after  our  ima^e  ;  now  man 
was  not  to  be  made  after  the  image  of  Angels,  but  the  image  of 
Godhimfelf. 

Ob  eft.  2.  God  (peaks  more  magnatum ,  or  more  fnncipinm, 
after  the  manner  of  great  ones  ,  who  fpeak  in  the  plural 
nun.  be  r. 

TZ^'ol.  i.  If  God  fpeaks  more  magnatum^  af:er  the  manner  of 
great  ones,  why  dorh  he  not  alwayes,  or  at  leatt  frequently 
fpeak  after  this  manner  ?  you  will  find  God  fpeaking   in  Scri- 
pture for  the.  molt  part  in  the  lingular  number ;  even  in;  his  very 
book  of  Genefs  ,   hehold>  I  even  I  ao  bring  a  flood  of  waters  upon  q 
the  earth.     Behold,  J  even  I  eftablifh  my  Covenant  with  yon.  Fear  Gen.Q.'«.7* 
no*  Abraham  (faith  God)  I am  thy  fhleld,    and    thy   exceeding  Gen.  ij\. 
great  reward  ;  and  elfewhere,  I  am  the  Almigh:y  God,  walkjbefore  Gen.  17  1. 
me,  and  be  thou  perfect. 

2.  If  God  fpeaks  in  the  plural  number  after  the  manner  of 
great  ones ,  then  certainly  he  would  fpeak  after  this  manner ,when 
he  difcovers  moft  of  his  royalty ,  and  power ,  a  d  Ma;efty  ,  as 
he  did  at  the  giving  of  the  Law  on  Mount  Sinai;  and    yet  there 

be  fpeaks  in  thefingular  number  \Exod.  20  2.  lam  the  Lord  thy  ExocJ-i°-  ». 
God,  which  have  i  rough  thee  out  of  tie  L^t.d  of  £gy}t ,    out  of  the 
ho'if  of  bmdage. 

3.  Ti^likdythe  Princes  did  ar  firftfpeak  in  the  plural  num- 
ber, not  to  note  their  power  and  greatneffe  ,  but  their  modelty 
andwanerfe;  that  it  was  not  their  deii-nto  rule  according  to 
will ,  b;t  according  to  couniel^  that  rhey  were  willing  to  ad- 
vif  with  others ,  and  to  be  gui  ted  by  others ;  The  wifett  Kings 
on  earth  wdl  have    their  counfel,    and  it  is  no  max  than 

nccdsi 


7  *  The  Trinity  proved  by  Scripture.     Serm.  j, 

needs;  plus  videntoculi ,  ^w  <W^,  many  eyes  fee  more  than 
Bph.i.u.  one  eye;  but  Gods  Counfelishis  Will;  who  worksth  all things 
after  the  co  mfcl  of  his  own  Will.  Nirindee  I  is  it  tafeor  fie  foe 
any  to  govern  arbitrarily,  or  purely  by  will,  bat  he  whofe  Will 
is  his  counfel,  k  is  fo  far  from  needing  a  rule ,  Jiat  it  is  the  on- 
ly Rule. 

2.  As  a  plurality  of  perfons,  foa  Trinity  of  perfons  may  bs 
Ila.ft.  7>  >9>  proved  out  of  the  old  Teltement ;  I  (hall  mention,  and  only 
°*  mention  for  brieviry  fake,  one  place  in  the  Prophecy  of  lfaiahy 
in  thefeventh  ver[e  you  have  mention  madfeof  '-yfavahy  or  e 
Lord;  in  the  ninth  vgrfc  of  ]efus  Thrift  called  the.An-d  of 
his  prefence  ;  in  the  tenth  verfij  of  the  faly  Sp  >r  ;  bat  they 
rebelled,  ard  vexed  his  holy  Spirit. 

2.  You  have  this  doctrine  more  clearly  delivered  in  the  new 
TeHament ,  as  will  appear  by  feveral  inftances. 
■  Mx.*.i63i?>  l*  At  thzBaftjtxe  of  Chritt,  the  Trinity  of  perfons  were 
clearly  discovered ;  you  may  read  the  hulory;  And  ]efns  when 
he  was  b,ptlz.ed,  wert  Hp  strait  way  out  of  the  wtte  ,  and  lo  the 
heavens  were  opened nnto  him  ^  and  he  few  the  Spirit  of  God  def» 
tending  like  a  dove,  and  lighting  upon  him,  and  io  a  voyce  from 
heaven,  faying^  This  is  my  beloved  Son^  in  whom  I  am  w:ll  pleaded  % 
Confider  here, 

1.  We  have  three  names  given  feverally   and  particularly  to 
three  perfons. 

1.  He  who  fpake  with  a  voice    from  heaven   was  the  Fa- 
ther. 

2.  He  who  was  Baptized  in  Jordan,  is  called  the  Son. 

3.  He  who  defcendedin  the  ihape  of  a  Dove,  is  called  the  Spi- 
rit of  God. 

2.  There  were  three  outward  Hgnes  or  fymboles  by  which  thofe 
three  perfons  did  manifeft  ihemielves. 

1.  The  Fathe:  by  an  audible  voice;  the  Word  in  heaven,  is 
borne  witneffe  to  by  a  word  from  heaven. 

2.  The  Son  in  the  humane  nature, 

3.  The  holy  Ghoit  in  the  {"hape  of  a  Dove. 

3.  Theyaredefcribedby  threediltinil  action*. 

1.  The  one  cries  by  a  voice  from  heaven  ,  This  is  my  well- 
beloved  Sonne,  hea>ehim;  this  could  not  be  the  voice  of  the 
Sonne,  for  then  he  would  be  Sonne  to  himfelf;  nor   can  this 

be 


Scrm.^.      The  trinity  proved  by  Scripture.  73 


be  attributed  unto  the  Spirit,  fir  then  fefas  would  have  beenthe 
fon  of  the  Spirir. 

2.  The  fecond,af:er  his  Baptifme, prayes;  hukt  3.%i.Jtcme    - 
topafs,  thatjefu  being  baptize  i ,  and  fraying*,    the  heaven  wai 
opened, 

5.  The  thirddefcendedinthefhapeofa  dove,  and  reftedupon 
Jefiit  Chrift. 

Novvtoclofe  this  particular ,  why  might  it  not  be  faid,  that: 
the  Father  was  baptized  in  Jordan  as  well  as  the  Sonne  ?  or  thac 
the  Father  defcended  inthefhape  of  a  dove,  as  well  as  the  Spi- 
rit ;  or  that  the  Sonne  did  all  this,  fpeak  with  a  voice  from  hea- 
ven, and  was  baptized  in  Jordan,  and  defcended  in  the  fhape  of  a 
dove;  if  this  were  rot  a  truth,  that  there  are  three  perfons  n 
the  divine  effe nee  ?  hence  the  primitive  Chriilians  ufed  to  fay 
unto  anyone  that  doubted  of  xhzTriiity,  abi  ad  Jordanem 
&  videbis  ,  go  to  Jordan  ,  and  you  will  fee  a  7>/* 
nity. 

2.  This  doctrine  may  be  proved  from  the  inftitution  of  the 
Ordinance  of  Baptifme;      Go  ye  therefore  and  teach  all  Nations, 
baptizing  them  in  the  Name  of  the  Father,  and  of  the  Sonne,  andMax*i%\  i$« 
of  the  TiohGhoft;  and  indeed ,  no  wonder  if  God  difcovered 
himfelf  to  be  three  perfons ,  and  one  God  at  Chrifts  Baptifme, 
when  the  name  of  the  bleffed  Trinity,  is  as  it  were  in  faire  and 
legible  Characters  ,  writ  upon  the  forehead  of  the  Ordinance  of 
Baptifme  its  felf ;  Baptifme  its  felf ,  is  as  it  were,  baptized  in 
the  Name  of  the  Father,  Sonne,  and  holy  Ghosl  ',    now  thefe    I 
call  the  words  of  intticution ;   for  although  you  have  not  here  the 
firft  inftitution  of  Baptilme,  John  the  Baptifl,  who  was  called 
fo  from  this  very  Ordinance  ,  adminiftring  this  Sacrament ,  and 
the  Difciples  queftionlefle  from  the  Command  of  Chrift  himfdf; 
the  Evangelic  John  tells  US,  that  Jefui  himfelf  baptized  not,  bnt]^-- 
his  Difciples  ;  yet  here  you  have  a  folemn  command    for  bap- 
tifme, and  the  forme  of  the  adminiftration  thereof  unto  all  ge- 
nerations. 
And  here  confider, 

1 .  Chrirt  commands  them  to  baptize,  not  in  the  names ,  but  in 
the  Name  of  the  Father,  Son,  and  holy  Gkofi  ;  if  you  confider 
themperfo^aly,  fo  they  have  three  names,  Father,  Son,  and 
holy  Ghoft ;  if  effentially ,  then  but  one  name  ;  imm  r.omem , 

L  una 


74  the  Trinity  proved  by  Scripture.      Serm,3# 

una  deltas,  one  God,  one  deity  •  and  I  obferve  farther ,    that 

which  way  foeverwe  expound  this  phrafe  in   the  name,  either 

calling  upon  the  name  of  the  Father,  Son,  and  holy  Ghoft  (as 

fbmc;ori«  the  name,  by  the  authority,  or  at  the  appointment  of 

God  the  Father,  Son,  and  holy  Ghoft  (  as  others)    or  in  the 

narne^  viz.  for  the  fervice,  honour,  and  glory  of  God  the  Father, 

Son,  and  holy  Ghoft  (  as  a  third  fort )  you  muft  either  make  thefe 

to  be  three  Gods,  or  elfe  <hree  perfons  in  the  Godhead;  for 

who  is  the  object  of  our  prayers  but  God  ?  who  hath  authority 

to  appoint  Ordinances  for  his  Church  but  God  ?   whom  are  we 

to  ferve  and   worfhip  but  God   alone  I     Thou  jhalt    worjhip 
Mac.* to.        ^  Lord  t^  God  .     and  kim  cnly  ^a[t  th0„frrvet 

2.  They  were  to  baptize,  not  in  the  name  of  the  Father  by  the 
Son,  or  by  the  Spirit;  but  in  the  name  of  the  Father,  Sonne, 
and  Spirit  ,  which  notes  the  equality  of  the  three  per- 
fons. 

3.  Father,  Son,  and  holy  Ghoft ,  arefojoyned  together,  that 
we  are  no  leffe  baptized  in  the  name  of  the  Sonne,  and  of  the 
Spirit,  than  of  the  Father;  and  therefore  their  deity  is  the  fame, 
their  power  and  authority  the  fame. 

4.  An  Article  is  thrice  prefixed  ,  andradded  to  every  one, 
baptiz,ate  in  nomine  <&  m^U^  t*  t/s,  7 »-<*;/«  mw/umsy  that  Fa- 
ther ,  that  Son,  that  holy  Ghoft;  that  Father  whole  voice  you 
have  heard  from  heaven ;  that  Some  ,  whom  as  yet  you  fee  in 
the  humane  nature;  that  holy  Ghoft,  whom  you  have  feen 
descending  upon  me  in  the  fhape  of  a  Dove  ;  Surely 
the  repetition  of  this  Article  ,  doth  nor  want  its  fm- 
guiar  Emphafis  ,  that  Father  ,  that  Sonne ,  and  that  foly 
Ghoft. 

3.  This  doctrine  may  yet  further  be  cleared  from  that  fay- 
Thoh  i#  ingofour  Saviour;  I  will  -pray  the  Father,  and  he  (hall  give  yon 
another  C o?i>f 01  fr\  hence  is  plainly  proved  the  perfonality  of  the 
Holy  Ghoft,  he  is  called  anoth.r  C  omfoyivr  :  now  he  who  is  di- 
ftinguifhed  from  the  Father  and  the  Sonne,  in  the  manner  as 
robe  called  another  comfortir ,  is  either  diftinguifhed  in  regard  of 

'  his  effence,  or  in  regard  of  his  perfonai  fubftfknee  -,  not  in  re- 
gard of  his  elfcnce,  for  then  he  would  be  another  God, 
and  therefore    he     ;s    another    in    regard  of    his    perfonai 

*ftftffie*«e, 

4.   YOU; 


Serm.g.  TheTrmitypro'isi  cripture.  75 


4.  "Von  have  a  clear  proof  for  this  do&rine  in  the  words  or 
rh-:  Tex: ;    There  me  three  th.  t  oe^.r  record  in  heaven  ,  the  l 
tbslVord)   and  the  holy  (jkojr,  and  the je  tl.ree  en  one  ;   and  to  that 
purpofe,  confider, 

1.  You  have  mention  here  of  three  witneffes ;  r.ovv  three  wit- 
neifes  are  three  perfons. 

2.  The  Word  and  holy  Choftare  conjoynedin  their  TefUmony 
wkhthe  Father,  which  is  notcompetibleto  any  creature;  and 
left  we  ftiould  doubt  of  this,  it  is  exprefly  faid  even  by  Saint 
fob*  himfelf,  to  be  the  wirnefle  of  Cod;  Virfe  9.  If  we  re- 
cetve  the  witneffe  of  tnen^  the  witneije  of  God  is  greater  ;  for  thu 
tithe  wit  ne  fie  of  God  which  he  hath  te fifed  of his  So#\  and  con- 
cerning Chrift,  it  is  faid  that  he  is  the  true  (jod;  ver.  20.  This 
is  the  true  Ged,  and  eternal  life ;  let  the  Seaman  (hew  me  where 
any  creature  is  called  the  tr^eGod  ;  Concerning  the  Spirit  alfo 
in  this  Chapter,  it  is  faid  ver.  6.  that  he  is  truth  it  felf;  It  is 
the    Spirit    that    beareth     witneffe  ,     becaufe    the     Spirit    is 

Truth. 

5.  If  there  be  three  witnefies,  whereof  every  one  of  them  is 
God,  the  one  not  the  other,  and  yet  not  many  Gods,  bat  one 
true  God  ;  tht  point  is  clear,  there  are  three  diftmcl:  perfons  fub- 
fitting  in  one  divine  eflence,  or  (  which  is  all  one  )  there  are  three 
perfons  and  one  Cod. 

3.  lam  tofpeakfomething  to  the  diftin&ion  of  thefe  three 
perfons ;  though  they  cannot  be  divided,  yet  they  may  be,they  are 

•  diftinguifhed  ;  many  things  in  nature  may  be  diftinguifhed,which 
cannot  be  divided ;  for  inftance,  the  cold  and  the  moifture, 
which  is  in  thewater,may  be  diftinguifhed ,  but  they  cannot  be 
divided ;  Now  that  thofe  three  perfons  are  diftinguifhed  ap- 
pears, 

1.  By  what  hath  been  already  faid,  the  Father  is  no  tthe  Son, 
nor  the  Son  the  Father ,  nor  the  holy  Ghoft  the  Father  or  the 
Son. 

2.  By  the  words  of  the  Text;  here  are  three  heavenly  wit- 
netfes  produced  to  prove  that  the  Lord  J  fa  Chnft  is  the  Son 
of  God  ,  namely,  the  Fa  her ,  the  Word,and  the  holy  Gheft  ;  now 
one  and  the  fame  perfon ,  although  he  hath  a  thoufand  names, 
cannot  pafle  for  three  witnelfes  ,  upon  any  faire  or  reafonable 
account  whatever ;  you  may  be  fure  that  God  reckons  right,  and 

L2  he 


j$  The  Trinity? proved  by  Scripture.       Serm. 3, 

hefayes,    Father,  Sonne ,  and  holy  Ghoft,  to  be  three  witnefles; 
2fahfl8.i$.       there  are  three  that   bear   record  'in    heaven;    fo    in  Saint  Johns 
Gofpel,  the  Vhari.ees  charge  our  Saviour  that  he  bare  record 
of  himfelf.:    (  fay  they)  thou  bear  eft  reard   of thy  {elf ',  thy  re- 
cord  is  not  true;  now  mark  what  Chrift  replies,  ver.   17,  18.  It 
Ver.  17?  i8«     js  written  in )onr  Law^  that  the  Teftimony  of  two   men  is  trxe  \  I 
am  one  that  bear  witmffe  ofmyfelf,  and  the  Father  that  fent  mey 
besreth  wv.nefof  me ;  where  you  have  our  Saviour  citing  the  Law 
concerning  the  validity  of  a  Teftimony  given  by  two  witnefles; 
and  then  he  reckons  his  Father  for  one  witneffe,  and  himfelf  for 
another. 

4.  I  (hall  fpeak  a  few  words  to  the  order  of  thefe  divine  per- 
fon s ;  in  order  offubfiftence,  the  Father  is  before  the  Son,  and 
the  Son  before  the  holy  Ghoft.  The  Father ,  the  firft  perfon  in 
the  Trinity,  hath  foundation  of  perfonal  fubfiftence  in  himfelf; 
the  Sonne  the  fecond  perfon  ,  the  foundation  of  perfonal  fubfi- 
ftence from  the  Father;  the  holy  Ghoft  the  third  perfon,  hath 
foundation  of  perfonal  fubfiftence  from  the  Father  and  the 
Sonne. 

Now  although  one  perfon  be  before  the  other  in  regard   of 
order,  yet  they  are  all  equal  in  regard  of  time,  Majefty,  glory, 
eflence;  this  I  conceive  to  be  the  reafon    why  in  the  Scripture 
fometimes  you  have  the  Sonne   placed  before  the   Father;  as 
.   c        -         2Ccr.  I  3.  I  4.    7 he  grae  of  our  Lord]efus  Chrift  ,  and  the  love 
'    of  God,  and  the  tommy m on  of  the  holy  Ghoft  be  with  yoti  ally  A" 
Gal.  i- 1.  men.     So  Gtl.i.i.    P  avian  Jlpoftle  not  of  men,  neither  by  men  , 

but  I  j  Jefte  Chrift  ,  and  God .  he  Father ,  who  ralfed  him  from  the 
dead.    Some  imes  the  holy  Ghoft  is  placed  before  the  Father, 
as-  Efh.  2.18.    Through  him  we  have  an   accefc  by  ore  Spirit, 
Eph.x.xS-       unto   he  Father.     Sometimes  before  Jefus  Chrift,  '^v.  1.4,5. 
Rev.i.4'5'        John  to  th  (even  Ciitr  lyes  in  Aft  a,  Gn.ce  bewito'yott ,  and  peace 
ftjom  him    wi  c ■••/>,  ardivkichwas,  and  which  is  to  come ,    and 
fro??,  the  f  v  en  Spirits  wl  'ch  are  before  the  Throne  (by  the  feven 
.Spirits  there,  is  meant  the  hoTy  Ghofi  )  and  from  fefits  Chrift 
who  is  t!  e  fa  t  \':-:l  vi'ne  e,  &c.     The  consideration  of  this  cau- 
sed that  rule  among !';.  our    Divines;  ab  or  dine  verborum  nit  11. 1  eft 
arg  n**  >tio\  rhev  is  no  .vgument  to  be  urged  from  the  order 
of  words.    Now  this  fhev\s ,  that  although  one  perfon  be  before 
another  in   regard  of  relation,,.  aLd  order  of.  fubfiftence  ,. 

yec; 


Serm.  3.  Ahe  Trinity  proved  by  Scripture.  77 


yet  all  arc  equal  one  with  another  in  regard  of  effence. 

And  therefore  beware  left  you  derogate  the  leaft  jota  or  tittle 
of  glory ,  orMajefly,  from  any  of  ihe  rhree  perfons.  As  in  na- 
ture, a  fmall  matter  as  to  the  body,  may  be  a  great  mat  er  as 
to  the  beauty  of  the  body;  cut  but  thehaire  fori  rhe  eye  brow, 
how  diffigured  will  all  the  face  look.  If  you  take  aw  .y  never  io 
little  of  that  honour,  a-  dr,lory,  which  is  due  to  any  of  the  di- 
vine Perfons,  you  do  what  in  you  lies,  to  b!o~,  t  ftnn  ,  to 
disfigure  thefaire  and  beautiful  face  of  the  bLffed  Tri&ty. 

5.  I  am  to  enquire  whether  the  mydery  of  the  Trinity  may  be 
found  out  by  the  light  of nature, 

.fa/0/.There  are  two  things  in  the  gene,al,that  I  would  fay  in  an- 
fwer  to  this  queftion. 

1.  That  the  light  of  nature  without  divine  Revehtion,cannot  dif- 
cover  ir. 

2.  That  the  light  of  nature  after  divine  Revelatio  ^, cannot  op- 
pofe  ic. 

1.  That  the  light  of  nature  without  divine  Revelation,  cannot 
cifcoverit;  and  tor  that  purpofe  take  into  your  thoughts  thefe 
following  confederations. 

1 .  If  that .  which  concerns  the  worfhip  of  God  cannot  be  found 
out  by  the  light  o'  mature ,  much  leffe  that  which  concerns  Goes 
nature ,  effence,  or  fubfifknce ;  but  the  Antecedent  is  certainly 
true  ;  For, 

1.  Asforthe  part  ef  the  worfhip  andferviceofG  d,  which 
is  inftkuted,  and  ceremonial  ,  it  isimpolTib'e  that  k  fhould  be 
found  out  by  the  light  of  natHre]  forindance,  what  mancould 
divine  that  the  Tree  of  life  fhould  be  a  Sacrament  to  Ad  imivt 
Taradife  ?  How  comes  the  Church  to  underhand  what  creatures 
were  clean,  what  were  une'ean?  that  the  Priefthood  was  fet- 
Itd  in  the  Tribe  of  Levi,  and  not  in  the  Tribe  of  Simeon,  or  the 
Trible  ot]udah}  certain')7  thefeleffons  were  not  learned  by  the 
c?.}:dl--l ;-h  0  nature. 

2.  Asfrrtb  r  part  of  the  fervice  of  Cod ,  which  is  moral, 
oil  of  that  nether  is  not  diicoverable  by  natural  light- ; 
For, 

1.  If  yon  fonfrlt  the  feventh  to  the  Romans,  you  (nail 'find 
that  there  werefome  fecret  mo~al  wickednetfes  which  *Paul  did 
not  fee,  which  f*ul  could  not  have  feen  by  the  li^ht  of  nature ; 

L  3  -     nc£, 


7  b  i^i  rrmty proved  by  Scripture,     derm.  ^ 

no,  although  a  Pharifee,  and  by  that  means  very  expert  in  the  let- 
>hi.7.  7-        teroftheLaw;  3^2  m.  7.7.  Ihadnotknoxnlnjl^  except  the  Law 
had  J aid ',  Thou  [he  It  net  covet. 

2.  If  the  light  of  nature  be  imperfect in  us  fince  the  fall,  which 
I  fuppofe  you  will  grant ,  then  there  may  be  many  things  moral 
now  imperceptible  by  the  light  of  nai tire,  which  it  might  and  did 
fee  bits  Rate  of  perfection  ;  and  therefore  ic  mud  needs  be  of 
dangerous  import ,  to  make  the  Law   of  nature  a  weak,  faint , 
(hadowi^,  imperfect  li^ht,  the  perfect  rule,  and  only  mea- 
sure of  moral  duties ;   to  cry  up  the  Law  written  in  our  hearts  , 
is  in  this  cafe  to  cry  down  the  Law  written  in  the  Scriptures ; 
this  is  ask  were  to  pull  the  Sun  in  its  noon-day  brightneffe,  in 
'  -     its  greateft  lullre  and  glory  out  of  the^firmament ,  and  to  walk 
by  the  light  of  a  Candle,    a  [linking  fnuffe  in  the  locket,  al- 
moft  gone  out;  this  is  to  make  the  Primmer,  the  Horn-book, 
the  A.  b.  c  of  natural  light ,  the  highelt  piece  of  learning  in 
morality. 

The  Law  of  nature  ( to  our  {hame  and  grief  we  may  fpeakitj 
is  fo  obliterated  and  darkened,  that  it  cannot  fhow  a  man  the 
ieaft  part  of  his  wickedneile.  Pdagius  was  a  man  of  great  lear- 
ning, and  by  his  fludies  and  diligence ,  had  fnuffe  J  the  Candle  of 
the  Lord ,  and  made  it  burn  with  a  clearer  fhine  ;  yet  how  lit- 
tle could  he  fee  into  this  matter?  It  was  his  aflertion,  that  we 
are  borne  as  well  without  vice,  as  vertue ,  tarn  fine  i-iuo,  quam 
fine  virt>te  nafcimury  and  we  fee  all  Popery  to  this  very  day, 
hold  motions  to finne  not  confented  unto,  to  be  no  finnes  , 
but neceflary  conditions  arifing  from  our  contention,  and  fuch 
as  Adem hzdin  iiinocency. 

But  I  forbeare ;  the  ifl  ue  of  this  particular  is  thus  much  ,  if 
that  which  concerns  theworfhip  andferviceofGod,  cannot  be 
found  out  by  the  light  of  nature,  much  lelfe  that  which  concerns  his 
etience  aid fubfiftence. 

2.  The  doctrine  oftheGofpel  is  called  by  the  Apoftie  amy- 
ftery,  and  a  myftery  without  controverfie;  great  is  the  my  fiery 
of  gcdlinef!  and  what  greater  Gofpel-  my  toy  is  there  than  the 
rlrini.j)  which  neither  men  nor  Angels  can  comprehend,  and 
both  men  and  Angels  muft  adore!  Now  if  this  doctrine  be  dif- 
coverable  by  natural  light,  it  is  no  more  a  myftery.  The  works 
Gal.f.i^io,   of  the  p(h  aremamfefty  faith  the  Apoftie ,  Gal.  <$.  19,20.     Now 

why 


Serin .  3 .       The  Trinity  proved  by  Scipture , 


why  are  they  faid  to  be  manlfefr  ?  becaufe  they  ftink  in  the 
noftrils  of  nature,  and  are  difcernable  by  the  dimme  eye  of 
confcience. 

Objetl.  i.  Poffibly  fome  may  fay  ,  man  hath  as  it  were  the  i- 
mage  orlikeneflfe  of  a  Trinity  within  hi.nfelf;  there  are  three 
prime  faculties,  undemanding,  will,  and  memory ,  in  one  and 
the  fame  reafonable  foul, 
v  RefoL  i.  Afimilitudedothnotprovea  thing  to  be,  but  only 
reprefenta  thing  to  our  fancy,  which  ar  prefent  hath,  or  at 
lead  had  a  being  one  way  or  other ;  forinftance,  it  is  imp  oifible 
that  any  Sonne  fhou Id  know  his  fathers  picture,  unlefle  firft  he 
hath  ^een  or  heard  ,  that  his  father  was  fuch  a  per- 
fon  as  the  picture  doth  reprefent  ;  anc|i)y  fhar  means  hath 
before  hand ,  his  fathers  idea  and  image^^eS^^  in  his    own 

foul.  v 

2.  Tis  denyed  that  thefe  faculties  in  mans  foul,  bear  the  i- 
mageor  likeneffe  of  a  Trinity ;  neither  can  any  man  by  a  reflex 
act  upon  his  own  foul ,  attain  to  the  knowledge  of  this  ^reat  my- 
fiery  ;  but  fuch  notions  as  thefe  are  the  luxuriant  extravagancies 
of  fome  curious  braines ,  that  would  advance  earth  as  high  as 
heaven;  and  do  indeed  rather  darken  ,  then  iiluftrare  this  truth; 
as  he  who  would  adde  any  colour  unto  light ,  doth  rather  ble- 
mifh  it  than  adorn  it  ;  what  a  piece  of  folly  would  it  be  to  under- 
take to  emblazon  a  fun-beam  } 

ObjeB.  2.  The  doctrine  of  the  Trinity  was  known  to  feveral  of 
the  Heathens,  which  had  not  the  Scriptures,  and  therefore  is  dis- 
coverable by  the  light  of  naurc. 

SRtfjty.  i.  If  the  Heathen  had  any  notions  of  the  Trinity ; 
they  might  receive  them  either  by  tradition  ,  from  thofe 
who  had"  read  the  Scriptures,  or  out  of  the  Scriptures  them- 
felves ,  and  not  by  the  improvement  of  natural  light. 

2.  'Ti^  very  probable  that  thefe  notions  of  a  Trinity,  which 
are  found  in  Plato,  and  i  rfmegiftw,  were  not  writ  by  them  3 
but  foiilec  i  to  their  works  by  fome  that  lived  in  after  ages ;  my 
Reafons-  are  thefe. 

i.  Thof:  writings  which  go  under  the  name  of  the  Ancient 
Fathers,  are  not  all  truly  fuch,  but  a  great  part  of  them  fuppofi- 
titious,an-d  forged  ;  as  Mr.  Dally  proves  largely  in  that  learned 
piece  of  his ,  called  A  Treatise  of  the  right  nfe  of  the  Fathers ; 

whejre 


'  8  o  The  Trinity  proved  by  Scripture.  Seim,  3 . 

where  he  gives  you  an  account  of  whole  books  that  were  publiilv- 
ed  under  the  names  of  the  Apoftles  ,  as  Saint  ^Petcr,  Saint  Bar- 
nabas, and  others  which  were  not  fuch.  Now  if  men  durftbe 
thus  bold  with  the  Affiles,  no  wonder  if  they  did  not  ftick  to 
deal  thus  wich  Heathens.  This  impofture  in  the  primitive  times: 
was  very  ordinary  ;  yea,  the  fathers  themfelves  have  ufed  this 
Artifice  to  promote  their  own  opinions ,  as  you  may  read  large- 
ly in  the  third  Chapter  of  that  book.  4 

2.  Some  are  apt  to  believe ,  that  there  are  clearer  noions 
of  a  Trinity  in  Tome  of  the  books  of  the  Heathens,  than  in  the 
books  of  Mofes  ;  and  fo  by  confequence ,  the  Heathens  fliould 
know  more  of  the  Trinity ,  than  the  If, -ad  of  God  ,  which  is 
Pfa!.7<s.i.  flat  contrary  to  the  Scriptures.  Pfal.  76.  1.  In  Judah  is  God 
k*;own,  his  '^{ame  is  great  inlfrad;  He  hath  not  dealt  fo  with  a- 
ny  Nation;  and  as  for  his  judgements ,  they  have  not  known  them; 
praifeyethe  Lord. 

And  thus  I  have  done  with  thefirft  Afleition  in  anfwer  to  this 
queftion  ,  whither  themyftery  of  the  Trinity  may  be  found  out 
by  the  light  of  nature  f  viz.  that  the  light  of  nature  without  divine 
Revelation,  cannot  difcover  it. 

2.  The  light  of  nature  after  divine  Revelation,  cannot  oppofe 
it.    For, 

1.  As  the  judgement  of  fenfe  ought  not  to  be  urged  againft 
the  judgement  of  reafon;  fo  the  judgement  of  reafon  ought  not 
to  be  urged againft  the  judgement  of  faith.  The  judgement  of 
fenfe ,  ought  not  to  be  urged  againft  the  judgement,  of  reafon  ; 
forintfance,  fenfe  tells  us  that  fome  of  the  Stars  are  as  fmallas 
fptngles(i  am  apt  to  believe,  that  fome  Countrymen  think  the 
Sunne  to  be  no  bigger  than  their  Cartwheele  )  here  reafon  in- 
terpofes,  corrects  fenfe,  tells  us,  that  there  being  a  vaft  di- 
fiance  between  us  and  them,  they  muft  needs  be  very  great  bo- 
dies^ orelfe  they  could  not  be  viable.  There  are  thoufands  of 
Stars  that  caufe  the  white  ftreak  in  the  heavens,  called  the  Mil. 
kj-n*y  >  which  are  invifible  upon  the  account  but  now  menti- 
oned. Senfe  tells  us,  that  the  Sunne  is  of  greater  magnitude  in 
the  morning  ,  and  evening ,  tnan  at  noon ;  here  reafon  a°ain 
interpofes,-  correfts  fenfe,  tells  us,  it  onely  apeares  fo  becaufe 
of  the  denfencfle,  or  thicknefleoftheairor  medium;  and  that 
for  the  fame  reafon  ,  if  you  put  a  piece  of  money  into  a  bafon 

of 


Serm.  3.      the  Trinity  proved  by  Scripture. 

b£  water,  it  will  appeare  of  a  larger  fize,  ihm  if  in  were  in  a 
bafon  without  water;  chat  which  I  aim  at  is  this,  that  as  tea- 
fon  dorh  thus  correal  fenfe  ,  a  ftri  ,  faith  fhould  correct 
reaibn. 

2 .  Philofophical  jixlomes  ,  mud  be  kept  within  their  pro- 
per bounds ,  and  limited  to  a  finite  power ;  for  inftance,  Ex 
mhilo  nihil  fit,  that  out  of  nothing  proceeds  nothing,  is  a 'truth, 
if  it  be  understood  with  reference  to  a  finite  power.  So  A  priva- 
tions ad  habitum  non  datnr  regreffus  ,  is  a  truth  upon  the  fame 
termes.  Sic  una  nvmero  cjfcntia  non  fotefl  effe  in  tnbm  ferfo- 
nis ;  that  one  and  the  fame  numerical  effence ,  canr.ot  be  in 
three  diftinfl  perfons,  is  a  truth  Limited >  as  before;  I  mean, 
with  reference  to  a  finite  power ;  but  all  this,  and  ten  thou- 
fand  Arguments  more  of  this  nature  ,  cannot  overthrow  this 
principle ,  that  there  are  three  perfons ,  and  one  God ;  for 
we  are  not  fpeaking  now  of  that  which  is  finite ,  but  of  that 
which  is  infinite.  Suppofe  this  Queftion  fhould  be  ftarted  ; 
how  the  fame  numerical  effence  can  be  in  three  perfons?  pof- 
fibly  an  anfwer  might  be  returned  thus.  Suppofe  a  father  be- 
gets a  fonne,  and  communicates  to  him  the  fame  numerical 
foul  and  body  which  he  ha:h  ftill  himfelf,  and  both  of  thefe 
{hould  communicate  the  fame  foul  and  body  to  a  third ,  here 
would  be  three  diitinit  perfons ,  yet  the  fame  eflence  in  them 
all ;  but  I  know  a  reply  would  quickly  be  made ,  This  is  impofli- 
ble ;  anfwer  muft  be  made,  It  is  true  ,  as  to  that  which  is  finite , 
but  not  unco  chat  which  is  infinite,  &c. 

The  time  allotted  for  this  exercife  being  fpent ,  in  the 
handling  of  the  doctrinal  part  of  this  ofoervation  ,  I  can 
fpeak   but  a  few  words    to  the  life   and  Application. 

Ufe  1.  This  doctrine  fhould  eftablifli  us  in  the  truth  of  the 
"Gofpel,  even  this  myltery  which  hath  been  hid  from  ages, 
and  from  generations,  bun  now  is  made  manifeft  unto  the 
Church  ;  the  Heathens  as  we  have  heard ,  could  not  attaine 
unto  this  knowledge  by  the  light  of  nature  ;  Oh  what  a  com- 
fort is  this ,  that  we  ferve  an  incomprehenfible  God  /  one 
God,  and  yet  three  perfons ;  to  comprehend  is  to  environ, 
and  keep  in  all  that  God  is  ;  for  my  part ,  I  would  not  wor- 
ship that  God  that  I  could  comprehend  ;  trie  doings  of  God 
know  no  bounds  ,   much  more  his  eflence   and   fubfiftence. 

M  Kings 


8  2  T/tf  Trinity  proved  by  Scripture.      Serm .  3. 


Kings  have  their  Crowns,  a  circle  about  their  head,  and  fhould 
alto  have  a  circle  about  their  feet ,  they  fhould  not  go  which  way 
theypleafe,  but  keep  themfelves  with  n  the  limits  of  Law,  both 
of  Godand  man  ,  and  this  fpeaksthem  to  be  creatures,  though 
in  a  greater  letter,  finite  beings;  but  it  is  orherwife  with  God; 
as  he  will  not  hive  any  Articles  put  upon  him,  fo  he  cannot  have 
any  circles  or  lines  drawn  about  him ;  for  an  infinite  God 
to  be  finite  and  limited ,  is  a  contradiUlon  inadjetlo. 

2.  Let  us  ftudy  this  doctrine  of  the  Trinity ;  and  as  a  motive  to 
this  confider,  we  cannot  worfhip  God  aright,without  fome  know- 
ledge of  this  truth.  As  God  the  Father,  God  the  Son,  ad  God 
the  holyGhoft,  are  the  object  of  divine  faith,  foare  theytheob- 
je&  of  divine  worfhip ;  we  muft  worfhip  Trinity  in  unity,  and  u- 
nity  in  Trinity ;  you  may  direct  your  prayers  unto  God  the  Father, 
Son,  and  holy  Ghoft  ;  but  you  muft  not  pray  unto  cither  of  the 
perfons,  but  as  united  unto  the  other,  yerard  tells  us  in  Lor. 
ccm.  de  fantt  JfimoTrlzitatls  myfterlo,  cap.i.  that  it  isabiblute- 
ly  neceffary  in  fome  meafure  to  know  this  truth  ;  and  that  not  on- 
ly the  denial  of  the  Trinity  of  perfons,  but  the  ignorance  of  it  is 
damnable;  iheApo  le  tells  the  Ejhc'fiansx  that  fometime  they 
Eph.  2. 12.  were  jjtfojfi^  we  render  k  without  God  In  the  wo-ld,  but  in  the  o- 
riginalkis  avs$c*  h  to  rj><ruu ,  Athclfis  in  the  world;  and  the 
reafon  of  rhis  you  have  in  the  beginning  of  the  verfe,  becaufe 
they  were  %>&*  K^r*  without  the  knowledge  of  Chrijt ;  although 
a  man  acknowledges  there  is  but  one  true  God,  yet  if  he  knows  not 
this  Godin  Chriit,  he  is  znAthclft. 

1,  BlefleGodfor  thecleare  difcovery  of  this  truth  under  the 
Gofpel  ,■  Blcfitd  are  our  eyes  for  we  Jee,  and  our  'ares  for  we  he  are ; 
T's  Gods  method  to  difcover  himfelf  by  degrees ;  vvc  know  more 
of  God  now  than  the  ]ews  did ;  and  we  fhall  know  more  in  hea- 
ven, than  we  know  on  earth.  Now  God  the  Father,  God  the  Son, 
and  God  the  holy  Ghoft,  lead  us  unto  all  truth,  and  bring  us  at 
laft  unto  himfelf,  that  we  may  enjoy  him,  and  have  a  more  full  and 
clear  dlk overy  of  him,  unto  all  Eternity,  Arwn. 


Reader, 


84 


READER, 

£  plea  fed  to  take  notice  that  the  worthy  Autbonr 
of  this  Sermon  not  long  after  he  had  peached 
it,  by  a  very  fad  hand of  God  fell fie k  and  dy- 
ed •,  fo  that  he  had  not  of  fortuity  himfelf  to 
bring  it  forth  into  light  *,  you  have  it  here 
as  it  was  taken  by  a  good  Noter,  yet  fo  as  it 
hath  been  comfaredwiththe  Authours  own  Notes  •  which  yet 
being  for  the  rnofl  fart  wrote  in  Characters ,  the  Comparer 
could  not  make  fo  much  advantage  of  them  as  he  de fired. 

Bad  the  Lord  been  fleafedtojpare  him  his  life ,t his  Difcourfe 
had  come  forth  more  exaff  and  accurate  than  now  tt  doth  -  but 
fuch  as  it  is,  it  here  presents  it  f elf  to  thee;  and  'tis  hoped y 
though  that  is  wanting  which  might  pleafe  the  learned  eye , 
yt  there  is  that  in  it  which  may  pro  ft  the  judicious  Chrtflian  5 
ycu  will  here  fee  the  difference  of  Treatifes  put  forth  by  the  Au- 
thours them  f  elves,  and  by  others,  which  is  as  great  as  the 
difference  betwixt  the  childc  whom  the  mother  mrfes  her  felf, 
{which  is  fuR  and  fair  e^  and  lufty)  and  that  which  is  put  out 
after  her  death,  ( which  is  too  often  infrme ,  lean,  and 
ftarvd. ) 

if  thou  findefl  any  thing  in  this  Sermon  that  is  for  thy  pro- 
fit, bit  (fe  God  for  it,  and  fray  that  no  more  fuch  hopeful  infirm 
merits  may,  be  cut  off  in  the  primi  of  thnr  days, 


THE 


c 


VJM 


umJ^L 


85 


THE 

DIVINE  AVTHORITT 

OF   THE 

Scriptures. 


a  Tim,  3.  \6. 
Jll  Scripture  is  given  by  infairation  0fGody&>c. 

Ou  have  heard  there  is  a  God,  and  you  have  had  a 
difcourfe  concerning  the  Trinity  ;  I  am  nsvv  to 
cJear  and  prove  to  you  the  Divine  authority  of  the 
Scriptures;  therefore  I  crave  your  attention  ro 
what  the  Scripture  reports  of  it  felt  in  2  Tim, 
3.  I6,&c. 
It  was  motive  enough  to  the  Eyhejiaxs  to  plead 
andzeaJoufiy  to  contend  for  .the  image  of  Diana,  beeatUe  they 
faid  it  W2- that  which  fell  from  jupter,  Atts  19.'-%.  Sure  then 
you  will  have'reafbn  to  plead  for,  and  to  hold  fail  this  b  efled  book 
whuhwc  call  the  Bible,  if  1  (ha  11  be  able  to  make  it  further  evi- 
dentin  it  is  cha  book  whuh  God  himfelf  hath  writ.  An  Argu- 
HKnt  which  you  need  to  hear,  and  which  you  had  need  ferioufly 

M  3.  confider:. 


6  6     J  be  Divine  Authority  of  the  o  crtptnres.       oerm.  4 


confider ;  for  (  as  I  fhall  anon  preffe  it  upon  you  )  if  you  did  be- 
lieve the  glory  the  Scripture  fpeaks  of,  and  the  dreadful  mifery 
that  remains  for  impenitent  finners  in  hell ;  if  things  as  they  are 
(laced  in  the  Scripture  were  looked  upon  as  real  truths,  i:  would 
caufe  you  prefently  to  return  to  God  by  godlineflfe. 

There  were  even  in  the  Apoftles  time  feducers,  (  fo  you  finde 
in  the  beginning  of  this  Chapter  J  perfons  that  would  refift  the 
truth,  as  J  awes  and  fambres  refilled  tJMofes ;  Not  orlyinthe 
prefent  age,  (  which  is  like  ihedre^s  of  rhe  world  in  companion 
of  the  Primitive  times )  but  even  then  alio    there  were  feducers 
and  deceivers  ;  there   are  Comets  among  the  Stars,  as  well  as 
ignis  fatuus  that  creep  upon  the  earth  ;  what  muft  Tmothy  do? 
%  er.  1 4.  Continue  thou  in  the  things  which  thou  haft  learned  and, 
haft  been  afiured  ofy  knowing  of  whom  thou  haft  learned  them ; 
and   that  from   a   childe  thou  haft   known   the  Scriptures,  &C 
[From  a  ehilde~\  JofcpJw  in  his  book  againft  ^Apion  tells  us, 
the  children  of  the  Jews  were  fo  'nitruc-ted  in  their  Laws,that  they 
could  fcarce  name  a  Law  to  them,  but  they  could  tell  it;  more 
fhame  to  us  Chriftians  that  take  no  care  to  teach  Religion,that  may 
much  more  ealily  be  learned  than  the  Jewifh- Religion  could. 
\_From  a  childe  thou  haft  learned  the  Scriptures']    And  it  would 
be  a  fhame  for  a  perfon  fo  long  inftru&ed,  not  to  continue  in  this 
doctrine  5  a  fhame  for  an  old  profeffor  well  educated  to  defert  the 
principles  of  his  Religion,  and  forfake  the  truths  of  Scripture  ; 
donotforfakethem,  why?  this  verfe  gives  two  reafons ;  firft,  it 
is  of  divine  revelation ;  fecondly,  it's  profitable  for  doflrine,  for 
reproof,  for  correction,  for  instruction  in  right eoufnejfe. 
A  little  to  explain  the  words. 

All  Scripture  is  given  by  inspiration  of  God  ]  Scripture  in  the 

Text,  is  the  fame  with  the  Holy  Scrptures,  ver.i?.  foryoumuft 

know  that  in  the  Bible,  the  word  Scripture  is  commonly  taken  foe 

Toh    <  ^e  k°ty  Scriptures;  fo  fearch  the  Scripture;  ye  crrey  not     knort- 

Match.22.29.     'w&  the  Scripture  1  the  Scripture  canrot  be   broken ;    fo  you  muft 

John  10.  33.  underftand  it  here,  all  Scripture)  that  is  not  every  thing  that  is 

written,  but  the  holy  Scripture. 

is  of  Divire  inspiration  ]  the  meaning  is,  that  the  things  writ- 
ten are  not  of  humane  invention,  are  not  the  contrivance  of  any 
mans  wit,  or  any  mans  fancy ;  but  they  are  rhe  real  revelations  of 
themindeandwillof  God.-  And  yet  thofe  things  which  were 

thus 


Serin  4 .       The  Divine  Authority  of  the  Scriptures.       87 

—  ii.  . 

thus  reveal'd,  good  men  vyere  exciced  to  write  them,  and  aflifted 
in  it :  I  fay,  the  infpkation  of  Cod  comprehends  in  it  thefe  two 
things.  <  Firft,  the  truths  contained  in  this  Scripture  were  not  in- 
ventions of  mans  braineot  fancy  .-  Secondy,  that  they  who  writ 
them  were  excited  to  it ,  and  were  atfiiied  in  it  by  the  Holy 
Choft. 

The  Text  is  both  explaiVd  and  confirm'd  by  the  parallel  place, 
2  Pet.  1.  21;  Knowing  this  fir ft ,  that  no  prof  he  fie  of  the  Scri- 
pture is  of  any  private  interpretation ;  for  the  prophefie  came  not 
in  old  time  by  the  will  of  mm;  but  holy  men  of  God  (fake  at 
they  were  moved  by  tht  Holy  Ghofl. 

That  you  may  a  little  undertland  this  Text,  give  mc  leave   to 
gloffeuponir.     In  v\ r.  1 5.  the  Apoi^le  laid,  we  have  not   fol- 
lowed cunningly  deviled  fables,  &c.  Thar  which  we  h.ive  propo 
fea  and  preached  to  you,  was  nothing  cunningly  devif-d  by  us,wfien 
we  made  known  to  you  the  power  and  coming  o.  the  Lord  Jefus 
Chrift;  we  faw  him  transfigured  ;  we  did  not  ^o  about  to  tdl  you 
the  iiory  our  fclves;  but  if  you  will  not  believe  that,  ver.  19. 
We  have  aljo  a  more  fm e  word  of  propbefe  :  There  are  predicti- 
ons concerning  Chriit  in  the  Old  Testament,  whereunto  ye  do  ve- 
ry well  that  ye  take  heed  as  unto  a  li^ht  that  iliineth  in  a  dark 
pftce  untill  the  day  dawn,  and  the  day-ftararife  i  1  your  hearcs  : 
Not  as  forne  Enthuhaiis  would  interpret  this,  thK  men  fhould 
mind  the  Old  leltamenttill  »he  Spirit  of  God  flhould  tell  them 
the  truth  of  this  Set iprure,  a«  d  then  throw  away  the  Old  Tef la- 
ment: No,  itVa light  that  fhines  in  a  dark  place  untill  the  day 
dawns,  and  the  da) -ftar  arife  in  your  hearts.     Tie  give  two  inter- 
pretations ;  ei  her  firft,  that  this  heart  is  the  dark  place  till  the 
day-ftar  arife,  and  io  the  word  l_ untill]   fhall  not  refer  to  the 
word  fJ^  he:d->  but  only  to  darh^pUce\  mans  heart  is  the  dark 
place.    B  1 1  rathe  take  it  till  they  faw  the  accomplishment  of 
thole  P:orheiies;  till  you  fee  that  really  fulfilled  which  hath  been 
PiOphefied:  rake  heed,why?khowihg  this  thatnoProphefie  of  Scri- 
pture is  of  any  private  interpretation,^,  fowe  read  theword;in 
the  Greek  it  is,rhey  are  not  of  any  private  incitation  andimpuhi- 
on  ;  fo:  the  word  hath  reference  to  the  cuflome  of  Racers ;    rev 
you  know  Racers  do  not  let  out  when  they  pleafe  themfelves,but 
wtfen  he  watchword  is  ^iven:  Nownopiophe;:e  is  of  any  pri- 
vate interpretation,  they  did  not  go  about  nor  fet  about  it  till  God 

really 


88       The  Divine  Authority  of  the  Scriptures.     Serm.4* 

really  put  them  upon  it;  for  ic  was  not  the  effect  of  their  own 
will,  choice  or  invention  but  holy  men  of  <^od  fpake  as  they 
were  moved  by  the  HolyGhoit.  Say  the  Papifts,  the  Scripture 
is  of  no  private  interpretation;  therefore  you  cann't  underftand 
ic;  but  that  is  juft  as  if  1  fhould  fay,  you  rriufl  not  put  what  mean- 
ing you  will  upon  my  words,  and  therefore  you  ca  :n't  underftand 
them.-  The  Scriptures  being  from  God  are  not  to  any  of  private 
interpretation;  (that  is  J  to  put  any  other  meaning  upon  them 
than  what  God  means;  but  it  doth  nor  follow  what  ood  means, 
cannot  be  underftood ;  Lttk&  i.  70.  its  faid  that  <jod  ffiaks  by  the 
mouth  of  the  holy  Trophets,  &c.  The  ApohMes  before  they 
preached,  were  endued  with  power  from  on  high,  as  you  read  in 
the  Acts.  Paul  faith  of  himfeif,  it  pleaiedGod  to  reveal  his 
Some  in  him>  Gal.  1. 1 5, 1 6.  by  che  Revelation  of  the  Gofpel; 
\Cor.  14.  37.  If  any  man  think,  hlmjelf  to  be  a  Prophet,  *r 
fbiritvalj  let  him  acknowledge  that  the  things  that  I  write  tint* 
you,  are  the  Commandments  of  the  Lord. 

jQucft.  The  grand  enquiry  will  be,how  may  any  man  be  truly  fa* 
tisried,  that  this  book  is  the  Word  of  God  ?  or  that  it  hath  Divine 
authority,  or  Divine  infpiration  ? 

I  confeffe  'tis  an  undertaking  too  great  for  me,  but  yet  fome- 
times  you  have  feen  a  little  boat  follow  a  great  fhip.  That  I  may 
diftinttly  ck  it,  and  offer  my  own  thoughts  in  this  great  enquiry,  I 
fhall  give  you  what  I  have  to  fay  in  theft  feven  Proportions. 

Sol,  1.  Prop.  That  there  may  be  a  Revelation  from  God,  no 
man  can  doubt  but  an  <yfthe:fi  that  thinks  there  u  no  God. 
That  there  has  been  a  Revelation  from  God  is  acknowledged  by 
the  Gentiles;  for  they  looked  upon  their  Oracles  as  anfwers  of 
their  gods ;  and  it  is  acknowledged  alio  by  the  Jewes,  who  tell  us 
that  Mofes  had  their  Laws  from  God  upon  the  Mount,  and  all 
the  Prophets  were  moved  and  excited  by  God  to  deliver  their  er- 
rands to  them  ;  fince  there  is  a  God,  God  may  make  a  Revelation 
of  his  minde. 

2.  Prop.  That  there  fhould  be  a  Revelation  of  Cjods  minde 
and  wiU  y  every  man  cannot  but  grant  it  to  be  highly  re  af on  able ; 
for  alas,  poor  man  is  a  (inner,  a  pitiful  dark  blind  thing  ;  now  he  . 
cannot  but  confeffe  though  he  hath  no  Bible,  yet  furely  he  is  not 
what  he  was  when  he  came  out  of  Gods  hand ;  but  he  is  now  ig- 
norant, and  does  not  know  all  his  duty,  and  he  is  backward  to  do 

that 


Scrm.4.    The  Divine  Authority  of  the  Scriptnres.       89 


ib.  1,  cap.  if. 


that  which  he  doss  know,  and  if  he  was  not  backward,  he  could 
tell  whether  God  would  accept  of  it  or  not ;  therefore  man  can- 
not but  fay  ic  is  a  thing  hghly  reafonable  that  there  fhould  be  a 
Revelation  of  the  will  of  God,  that  he  might  know  his  duty; 
and  if  he  did  do  it,  God  would  take  it  kindly  at  his  hand. 

3.   Prop.  We  ought  to  have  good  fatisfaflion     for  that  which 
we  entertain  as  a  'Divine  Revelation ;  for  there    are  more  per- 
fons  come  in  Gods  name,  than  have  Gods  commiiTion;  a  great 
many  more  fay  Thus  fa  yes  the  Lord,  then  ever  were  bid  to  fpeak 
Gods  Word  ;  As  we  cannot  believe  we  know  not  whit,  fo  we  can- 
not believe  we  know  not  why  ;  whoever  belLves  any  thing,  he 
hath  fome  reafon  why  he  does  believe  ic :  2  Tint.  3.  14.  Continue  t 
in  the  things  whereof  thou  haft  be:n   ajfured ;    not  thofe  things  ?*'?<»$»*  1 
which  a.re  accredited  and  trufted  to  thee,  but  thofe  things  of  g*»W<>i>rt*<. 
which  thou  halt  been  aflured :  Now  faith  our  Saviour,  John  4.  22.  ojrum  fir»u 
Te  w,?rfrip  ye  know  not  what ;  intimating  perfons  ough:  to  under-  feu  plan  fides 
ftand  what ,  and   why  they  worfhip ;  we  are   no:    born  with  *'*»  P&*  eflf, 
this  notion  that  this  Bible  is  abeam  of  the  Sunne  of  righteoufnefs;  f^n^rc.cl# 
we  muft  therefore  fee  why  we  encertain  it.  Thar  rule  is  excellent, 
though  I  muft  not  nor  cannot  give  a  reafon  of  every  thing  believed, 
(  for  many  things  far  tranfcend  all  that  my  fhort  underftanding  is 
able  to  re?ch )  yet  I  muft,  and  I  am  bound  to  give  a  reafon  of  all 
that  I  believe,  becaufe  God  hath  faid  it.    When  the  Gofpel  was 
preached,  the  Bereans  were  commended  for  examining  whether 
thofe  things  were  fo  or  not.     I  am  fatisfied  this  Book  is  Gods 
Word,I  have  reafon  enough  to  believe  whatever  is  reveal'd  ;  for 
God  is  too  good  to  deceive,  and  too  wife  to  be  deceived ;    and 
therefore  fhew  me  but  that  God  hath  faid  it,  and  th.it  it  is  really 
Gods  minde,  I  have  all  the  reafon  in  the  world  to  believe  ic ;  buc 
now  I  muft  have  fome  reafon  for  which  I  believe  that  this  book  is 
the  revelation  of  Gods  minde  and  will. 

4.  Prop.  Where  we  onght  to  be  fatisfi"dy  there  'tis  certain  God 
hath  given  minds  defirom  of  (attraction  to  fee  fome  gromd  fir 
It ;  I  mean  fince  'tis  fo  great' a  matter,  we  ought  not  to  be  fo  ^dly 
credulous :  No  queftion  buc  God  hath  given  fufficient  evidence  of 
that  he  would  have  us  maintain  as  the  manifeftation  of  his  own 
pleafure;  for  thus  I  argue,  If  rwe  neither  have  nor  can  have  any 
thing  to  difcern  what  is  from  God,  and  what  is  not  from  God, 
then  we  muft  either  refolve  to  believe  nothing  at  all ,  as  never 

N  knowing 


90      the  Divine  Authority  of  the  Scriptures.      Serm.4. 

knowing  but  that  we  may  be  cheated  j  or  elfe  believe  what  comes 
firft  to  hand,  be  it  what  it  will ;  therefore  I  fay  where  God  would 
have  us  entertain  any  thing  of  his  minde,  'tis  certain  he  gives  us 
fufficient  evidence  'tis  fo.  I  fay, God  intended  to  °ive  fatisfa&ion 
to  a  minde  that's  defirous  of  it ;  not  to  a  man  that  is  peremptory, 
wilful  and  refolute  of  his  own  way,let  God  fay  what  he  will.God 
will  not  fatisfie  every  angry  Jew  that  will  hold  faft  his  own  preju- 
dices ;  nor  every  fenfual  Gentile  that  lives  in  nothing  but  pro- 
faneffe  ;  but  an  ingenuous  fpiric  that  willingly  gives  up  himfelf  to 
the  truth  of  God,  and  lays  down  every  prejudice,  and  is  willing 
lobe  taught  by  him,  this  is  the  perfon  to  whom  God  intends  real 
Satisfaction . 

5,  Prop.  AH  the  evidence  which  we  have  of  any  thing,  is  ei- 
ther from  reafon  or  fenfatimi  As  it  is  impotfiblea  man  fhould 
give  credit  to  that  which  can  no  way  be  made  credible;  fo  what- 
foever  is  made  credible  to  us,  is  made  fo  fVom  fome  faculty  ;  now 
all  our  faculties  are  either  ratiocina  ion  or  fenfation;  either  the 
workings  of  our  underftanding,  or  elfe  things  we  feel;  believe 
fuch  a  thing,  why  >  I  feel  it,  fee  it,  hear  it. 

6.  Prop.  We  have  rational  evidence  this  boo\  we  call  the  B  life 
is  Gods  Word y  and  of  Divine  Authoriy+ 

7.  Prop,  (jood  men  have  inward  fenfatlons  that  this  bosl^u 
from  God, 

Now  I  am  come  to  the  grand  bufineflfe.  I  have  told  you  there 
may  be  a  Revelation  from  God  fince  there  is  a  God;  it's  highly 
reafonable  there  fhould  be  fuch  a  Revelation  ;  we  ought  to  have 
fatisfaftion  in  what  we  entertain  as  a  Revelation  of  God ;  where 
weoughttobefatisfied,  God  hath  given  it  to  a  minde  willing  to 
emertain  it ;  all  the  evidences  we  can  have  of  a  thing  whereby 
we  fhould  be  fatisfied,  muft  either  be  from  our  reafon  or  fenfe  ; 
And  now  we  have  rational  evidence,  this  book  we  call  the  Bible,  is 
of  Divine  Authority. 

I  will  dwell  but  upon  this  one  Arounient,  and  before  I  fpeak 
to  it,  give  me  leave  to  ask  you  this  one  queltion;  What  would  you 
ifefire  to  give  you  affurance  that  any  particular  book  or  Revelati- 
on is  fro:n  God  f  this  is  a  considerable  queftion; ;  for  whatsoever  a 
fbber  man  could  defire  to  give  him  aflurance  this  book  is  from 
Cod,  he  hath  it ;  and  if  God  fay,  thou  hadft  all  I  could  give  rhee, 
a  would  non-plus  all.  at  that  day  if  they  be  found  unbelievers, 

I 


Serm.4*       The  Divine  Authority  efthe  Scriptures.     9  x 

I  can  poflibly  defire  nothing  but  thefe  three  things.  Firfi , 
Methinkswhufoeveriliould  come  from  God,  fhould  prefleholi- 
neffe  and  godlinefie;lhouldpre{Ie  fuch  a  Religion,  that  if  men 
love  it,  they  fhould  be  happy  by  it;  and  fhould  give  fuch  Argu- 
ments to  engage  men  to  this  Religion,  as  fhould  be  proper  to  per- 
fwade.  Secondly ,  I  fhould  think  that  i\\z  Publifher  of  this  Do- 
ctrine fhouild  himfelf  be  an  exemplary  perfon  ;  fori  could  not  ea- 
fily  imagine  God  would  fend  fuch  a  perfon  to  bring  in  fuch  a  Re- 
ligion as  fhould  dettroy  it  by  his  own  life,  and  bring  to  ruine  by 
his  works  what  he  had  fpoken  with  his  mouth .  Thirdly  „  I  Ihould 
expect  fuch  a  perfon  fhould  work  miracles  to  give  us  affurance  he 
had  a  Divine  Commilfion. 

Now  let  us  make  an  enquiry  whether  we  have  not  all  thefe 
things  ;  this  great  Argument  Comprehends  many  things 
in  it. 

Fir  fit  This  book  preflfes  holineffe  and  godlineffe  fo  as  never  did 
any  in  the  world  before  nor  fince,  and  gives  fuch  Arguments  for 
it  as  never  was  heard  of,  nor  the  wit  of  man  could  ever  have 
thought  of.    He  that  would  walkin  the  Wilderneffe  of  Paganifm, 
might  hear  and  there  fpy  a  flower  growing  amongft  manv  weeds; 
now  and  then  a  Philofopher  that  gives  you  fome  good  directions 
that  concern  righteoufhefle  and  external  behaviour ;  but  the  Scri- 
pture is  a  garden  wherein  whatfoever  hath  been  recommended  by 
all  the  fober  men  in  the  world  is  put  together,  and  wherein  they 
were  defective  that's  there  made  up  ;  for  they  were  defective  e- 
fpecially  in  this  one  great  point,  deep  humility ;  and  though  you 
fhall  finde  many  things  that  concern  the  exercife  of  fome  Chrifti- 
an  graces,  yet  in  the  real  practice  of  humility, a  man  would  won- 
der how  incredibly  they  fell  fhort. 

But  as  for  the  Scripture ;  what  would  you  have  ?  it  bids  you  live 
fober I/,  rightcoHfljf)  godly ;  it  bids  you  lie  at  Gods  feet  as  hiscrea-  7^  a;  ,^ 
cute,  to  do  with  you  what  he  will ;  it  would  have  you  like  God 
himfelf;that's  the  end  of  thepromifes,  that  we  jhould  partake  of 
the  Divine  nature ,  2  Pet.  1.4.  it  bids  you  be  holy  as  God  is  ho- 
ly,  i  Pet.  1. 15.  it  charges  upon  you  whatever  thing  is  good,  is 
jufty  is  lovely^  Phil.  4. 8.  it  commands  your  very  thoughts;  it's 
fo  far  from  fuftering  you  to  do  hurt  to  your  brother,  as  not  to  fuffer 
you  to  think  hurt;  it'sfo  far  from  allowing  to  act  rapine  and  in- 
juitice,as  not   to  allow  to  do  any  thing  that  favours  of  coveting ; 

N2  it 


^  i     The  Divine  Authority  of  the  Scriptures.     Serm.4# 

it  binds  the  very  heart  and  foul  .-  O  what  a  place  of  univerfal  calm- 

nefle  would  this  world  be,  fhould  all  fcrve  one  another  in  love ; 

fhould  all  ftudy  each  others  good,   vve  ihould  never  do  injury;  if 

any  did,  we  {hould  forgive  him,  we  ihould  endeavour  to  be  per- 

Trypho  calls     fee*  as  God  is ;  therefore  the  Jew  could  not  but  fay  the  precepts  of 

them  8au>«5*  the  Gofpel  were  wonderful,  great,  excellent  and  tranfeendent 

h  W*™"     indeed. 

Behold  the  Scripture  is  a  doctrine  according  to  godlineffe,  i 
Tim.6.  3.  truth  according  to  godlineffe,  Tit.  1.  1.  the  myttery  of 
godlinefle,  1  Tim.  3.  16.  fo  that  in  one  word,  whatever  God  . 
would  ihink  fit  for  man  to  do  to  that  God  that  made  him  ;  what- 
ever is  fit  for  a  finner  to  do  to  a  holy  God  againft  whom  he  hath 
tranfgreiied ;  and  between  man  and  man;  all  that  is  the  defigne  of 
the  Scripture.  And  what  the  Scripture  thus  commends,  it  preffes 
by  incomparable  Arguments  ;  fhall  I  name  a  few  ? 

1.  Behold  Cjod  ts  mamfefted  in  the  flefk  for  this  purpofe ,    1 
Tim.  3.16.  Is  it  nothing  (inner,that  thou  wilt  live  foohihly,  vain- 
ly ?  what  wilt  thou  think  to  fee  God  dwelling  in  humane  nature  f 
to  fee  God  live  a  poor,  fcorned,  reproached,   contemned  life; 
intimating  this  great  truth,  that  it's  not  fo  unfeemly  a  thing  for 
the  Sonne  of  God  himfelf  to  live  a  poor  miterable  life,  as  'tis  for 
a  man  to  be  an  impenitent  {inner ;  if  you  remain  a  wilful  and  im- 
penitent finner,  thou  wouldiHn  thy  pride  be  like  God,  and  have 
no  Superiour  above  thee  i  Behold  God  condefcends  and  becomes 
like  to  thee,  that  if  potfible  he  rhkht  bring  thee  back  again  ;  thou 
that  art  a  finner,  fufpe&eft  whether  God  will  do  thee  good;behold 
how   clofe    he  comes  to  thee,  lie  dwells  in  thy  own  nature. 
2.  Behold  the  bihz-ed  Sonrit  of  God  dying  u-pn  theCrofje  for 
thee.     What  would  you  think  if  a.  y  of  ycur  Parents  fhould  fuf- 
fer  their  chikle  to  dye  on  the  behalf  of  an  en^my  ?  would  you  not 
think  it  {"hould  move  that  enemy?  Behold  my  Sonne  in  whom 
I  am  well-pleafed  !  methinks  God  cakes  rtbt  a  quarter  of  that 
content  in  the  whole  Creation,  which  he  does  when  he  fpeaks  of 
his  Sonne;  yet  this  Sonne  fuffered  for  finne,  the  ji:ft  for  the  un- 
juft,  that  he  might  bring  us  to  God,  1  Pet.  3.18.  methinks  this 
love  fhould  conpraln  us,  2  Cor.  5.  14,  poor  foul, thou  art  ready 
to  think  God  is  become  thine  enemy;  when  fickneflfe  and   death 
comes,  thou  art  ready  to  fay ,hafl  thou  found  me  O  mine  enemy? 
here's  trouble  in  the  world;  how  fhall  I  know  whether  God  in- 
tend 


Serm.  4.    The  Divine  Authority  of  the  Scriptures.       9  3 


tends  good  ?  Behold  it's  beyond  peradventure,  God  intends  good 
to  a  (inner  becaufe  he  dwelt  in  ou:  nature,  and  his  Sonne  dyed 
for  us,  and  his  Sonne  felt  pain  and  infirmity,  and  therefore  he  may 
love  thee,  and  you  need  not  qnelHon  any  thing  of  this  nature  is 
a  hindrance  of  Cods  love  ;  the  caie  of  a  fmner  is  not  fo  defpe- 
rate,but  that  a  man  may  be  accepted  and  loved  of  God  for  Chrifts 
fake  ;  will  not  this  move  you  ? 

3.  Ten  have  pr.mifcs  of  eternal  life,  and  threatnings   of  eter- 
nal mife.y  :  Never  did  any  Philofopher  or  any  other  man  threaten, 
If  you  will  not  obferve  fuch  andfuch  precepts,  II 'e  throw  you  in- 
to eternal  torments,nor  never  did  any  man  fay  I  will  give  you  fuch 
glory  in  heaven;  but  the  Scripture  does;  beho'd  life  and  immor- 
tality are  brought  to  light  by  Chrift  ;  there's  a  future  refiirre&i- 
on>  and  this  body  is  like  anoldhoufe  pull'ddown,  by  and  by  it 
will  be  a  brave  building  again,  a  fpiritual  body,  and  we  fhali  fhine 
like  the  Sunne  in  the  Firmament,  and  be  equal  to  the  Angels  of 
God,  Matth.  1  %.  43.  and  be  like  God  and  Chrift  :  Ttyw  we  know 
r.ot  what  we  (ball  bey  but  when  he  fhall  appear^  we  (ball  be   like 
him  ;  for  we  fhall  fee  him  as  he  is ■,   i  Joh.  5.  1,  2.    And  having 
this  hope,  who  would  not  purifie  himfelf  even  as  God  is  pure  ? 
who  would  not  live  feberly,  righteoufly  and  godly,   looking  for  -. 
that  blefcd  hope,  &c?If  you  did  but  apprehend  rhis  glory,  were    ir*  *  r*; 
not  your  mindefenfeleffe,  its  impoflible  you  could  bz  quiet  with- 
out ge:t:ng  an  intereft  in  it.    And  how  great  the  day  of  judgment; 
will  be,  it  tells  you;  how  our  thoughts,  words  and  anions,  and 
every  thing  we  ^0   about  fhall   come    under  a  fevere  fcru- 
tiny. 

4.  The  worth  of  onr  fouls ;  we  minde  our  bodies,  but  a  foul 
is  better  than  a  world.  Th~  Scripture  faitb,:he  Sonne  of  God  dy- 
ed for  fouls ;  we  never  underfbod  fo  much  what  fouls  were  wor  h 
as  now  wexlo,  when  we  fee  God  taking  fuch  care,  and  having  fuch 
defigns  and  thoughts  from  a!l  eternity. 

5.  The  fair  eft  and  the  moft  reafonsible  condition  of  eternal 
happineffeyiwd  the  greateft  frcngthto  -perform  it,  that's  offer9 d  in 
the  Gojfcl :  Suppofe  we  were  fenhble  we  were  liable  and  obnoxi- 
ous to  Gods  wrath,  and  could  go  to  heaven  and  befeechCod  that 
he  w^uld  be  p  leafed  not  to  execute  that  wrath  upon  us,  do  but 
think  what  terms  you  would  be  willing  to  propofe  to  God ;  would 
you  come  and  fay,  Lord^punilh  me  not  for  what  ispaft,  though  I 

N  3  inrend 


9  4       Tfo  Divine  Authority  of  the  Scriptures.  Serm.  4j 


intend  tod©  the  fame  thing;but  he  that  iliould fay ,Lord, forgive  me, 
I  am  forry  for  that  which  is  done,and  it-fhall  be  the  bufmefie  of  my 
life  to  live  more  circumfpe&ly  to  thee  ;  this  is  the  great  thing  the 
Scripture  propofes  to  us :  Godlinette  in  the  Scripture  hath  thepro- 
x'Tim.  4.  8*  mifeof  the  things  of  this  life,  and  of  things  to  come;  whatever 
is  good  here,  wearefureof  it  in  the  practice  of  piety  ;  and  in 
the  world  to  come  as  fure  of  tha:  happineffe  •  bat  no  more  can 
tell  what  it  is,  then  we  can  tell  what  the  thouDhts  of  all  men 
have  been  fince  the  firil  Creation. 

What  Arguments  can  you  imagine  pofliblyGod  himfelf  could 
propofe  greater  or  ftronger  than  thefe  t  what  ftio-fld  hin- 
der me  from  returning  to  God  ?  That's  the  firft  part  of  the 
demonftration. 

Secondly ,  we  would  expeEi  the  <T *ubli{her  of *  this  Doctrine  fhwld 
himfelf  be  exemplary  ,  and  fo  was  Chrilfc;  Anftin  faid ,  the 
whole  life  of  Chrift  was  do&rinal,  to  lead  us  to  piety  and  good 
pra&ice,  he  went  up  and  down  doing  good.  SDid  any  reproach 
him?  he  reproached  them  not  again;  was  he  reviled  ?  he  reviled 
not  again;  when  he  came  to  fuffer,  Father ,  not  my  wiM,  but 
thine  be  dme  ;  there's  nor  fuch  a  word  as  that  in  all  the  pieces  of 
Philofophy,  not  fuch  an  expreffion  of  humility  and  furrender,Fa> 
ther,not  my  will,  &c. 

An  innocent  perfon,  Co  faith  the  Text ;  he  is  always  denying  him- 
felf, he  will  not  be  rich  and  great  in  the  world;  why  ?  he  preft  you 
to  lay  up  treafures  in  heaven-  he  hath  not  a  hole  where  to  lay  his 
head;  why?  becaufe  he  bids  you  to  live  upon  Gods  providence; 
he  lived  a  fingle  life,  becaufe  he  would  have  you  be  as  though  you 
had  not  fuch  and  fuch  relations  ;  his  very  enemies  could  objeft 
nothing  againft  him;  have  nothing  to  do  with  that  juft  perfon,faid, 
<T  Hates  wife.    Ifindeno  fault  in  him,faith  he  that  condemned 
him;  n  ot  the  Jews  themfelves  were  ever  able  to  inftance  in  any 
evil  practice;  they  only  charged  him,  (andfo  do  Hill)  that  he 
wrought  miracles   by   the  Divel,  which  was  the  greateft  mi- 
racle ;    but  they  never    coald    charge  him    with  any   evil 
practice;   leaving  us  an  example,    1  Tct.  2.  21.     Leam  of 
me  ,    1   am    meek^  and   lowly.    Now  what  fervant  would  net 
be    willing    to    do    that    which    his    Mailer    does   before 
him  ? 

Thirdly, 


Scrm.4.    The  Divine  Authority  of  the  Scriptures.      95 


Thirdly  ,    rve  would  expect  he  fhould   worf^  miracles    to  tefiific 
that  he  Lid.  his   commiffion  from  God;  for  he  that /hall  come  Co 
fet  up  a  new  Law,  a  new  Oeconomy,   a  new  frame  rid  conflict 
rion  of  Religion,  had  need  afiure  us  that  he  is  Gods  meffenger ; 
if  he  work  miracles,we  cannot  tell  what  to  have   more ;    for  we 
certainly  conclude  that  God  will  no:  fuffer  a  Jong  feries  of  things 
extraordinary  and  quite  beyoud  the  courfe  of  nature  to  be  done  to 
atteftalye.-  Miracles  were  begun  by  our  Saviour,  and  continued 
many  hundred  years  after,  juftas  props  that  are  fet   under  weak 
Vines;  fo  thefe  under  the  weak  faith  of  the  world  when  it  firft 
began.     One faid  excel Jently,that  thofe  whom  the fpeaking  tongue  l"**  **  ** 
did  not  convince,  the  feeing  eyes  might  certainly  convince  ;  that  i7ritTi  KH^T- 
thefe  were  proper  to  convince  that  Cnrift  came  from  God,  ap-^^T7*' 
pears,  Afatth.  n.  3.4.    where  when  Join  fenc  to  know,   Art^'fos*^ 
thou  he  that  fhould  come  ?  that  is,  Art  thou  the  McfTiah  1  GozndputfTvfi^, 
tell  John  what  you  hear  and  fee;  The  blinde  receive  their  ll^hc,  Ba/Ii. 
the  lame  walk,  &c.  John  3.  2.     Nlcodemus  fakh,No  man  can 
do  thefe  miracles  that  thou  doft,  except  God  be  with  him  ;   and 
John  9.  13.  the  blinde  man  fakh  he  hath  opened  mine  eyes,  and 
how  come  you  to  ask  how  he  did  it  >  great  (ions  fhall  follow  them 
that  believe,  LMark  1 6. 1 7.  and  thefe  continued  in  fuflin  Mar- 
tyrs >  Tertullians ,  Cyprians  time,  Gregory    Nyfiens    time,  id^d. Mont  tint. 
iomepart  of  Chryfofloms  zhttZ  g*f*-  in 

Concerning  thefe  miracles,  give  me  leave  to  lay  down  three 
Trvpojitions ,  then  you  wiM  fee  the  itrength  of  the  whole  Ar- 
gument. 

r.  They  were  famous  and  lUnflriow^  for  they  were  done  be- 
fore mukkudes,  Ma;th.c).%.  Matth.  12.  22, 23.  not  done  in  a 
corner,  John  9.  when  La^rm  wasraifed,  they  faid,  they  could 
*ot  deny  til  at  his  dea:h  the  Earth  quaked,  the  Temple  rent, 
there  was  darkneffe  for  three  houres  which  was  obferved  by  Hea- 
thens as  well  as  Chriftians. 

2.  As  they  we  re  done  before  a  multitude,  fo  there  were  a  mul- 
titude of  miracles ,  infomuch  that  John  faith  ,  they  were 
fo  many ,  that  if  all  fhould  be  written  ,  the  world  could 
not  contain  the  books  that  fhould  be  written,  John  21, 
25.  That  is  an  Hyperbolical  expreffion  for  a  very  great 
number, 


$6        The  Divine  Authority  of  the  Scriptures.  Serm.  4. 

A  learned  man  hath  obferved  Blifha  did  but  twelve  miracles, 
Elijah  not  fo  many  ;  Mofes  wrought  about  feventy  fix;  and  they 
.  which  were  done  by  them  and  all  the  rert  of  the  Prophets  from  the 
beginning  of  the  world  tothe  deftru&ion  of  the  firft  Temple,  a- 
mounted  bu:  to  one  hundred  and  fifty  miracles ;  in  three  thou- 
[and  three  hundred  twenty  eight  years  there  were  not  aswefinde 
in  Scripture,fo  many  wrought ;  but  now  Chritt  went  about  healin* 
all  manner  of  fickhd&y  and  curing  all  manner  of  difeafes,  Mat. 
4.  23.     Aci's  10.  38.    Queftionleffe  a  very  vaft  number. 

3  S  They  were  of  all  forts  and  of  all  kjnds  ;  a  woman  that  had 
aniffueof  blood  twelve  years,  Matth.  9.  20.  and  a  woman  that 
had  a  fpirit  of  infirmity  eighteen  years,  Luke  13.  n.  and  one 
that  had  an  infirmity  thirty  eight  years,  }ohn  5.8.  the  dead  were 
raifed,  the  Divels  were  caft  out,  the  Sea  commanded,the  winds  o- 
bey;  they  are  of  all  forts  and  kinds. 

Obferve  alfo  this,  that  you  do  no:  read  or  finde  by  any  thing  that 
there  was  the  leaft  of  them  done*  out  of  any  oftentation  ;  there 
was  no  fuch  thing  done  by  Chrift  or  his  Apoftles,  to  call  men  ouc 
and  fay,  Come,  Il'e  fhew  you  what  I  can  do,  that  fhould  fhew 
any  kind  of  arrogant  affectation  to  themfelves;but  the  greateft  hu- 
mility and  modetty  runs  through  all  the  exerciie  of  this  mighty 
power,  and  this  pracVi.ce  was  ordinary  among  the  common  Prp- 
feflbrs  then  ;  yea,  the  Gaiatians  they  received  that  fpirit  by  which 
miracles  were  wrought  among  themfelves. 

Secondly ,  ftich  jamom  miracles  were  a  fitfficient  ground  to 
make  men  believe  this  holy  dottrine ,  who  faw  the  miracles 
wrought  by  them  that  -preached  it ;  for  if  they  did  not,  it  muft 
be  either  becaufe  they  queftioned  whether  the  things  were  done , 
or  whether  done  by  God  or  not ;  they  could  not  queftion  whether 
the  things, were  done  ;  for  they  faw  fome  raifed  out  of  their  graves, 
Sec  Nor  could  ihey  queftionwhether  this  was  from  God  or  not ; 
for  obferve,  Where  I  fee  miracles  wrought,  there  I  am  bound  to 
believe  that  they  give  teftimony  to  what  is  pteached  by  him  that 
works  them,  except  that  which  is  preached,  is  that  of  which  I  am 
infallibly  affur'd  already,  it  cannot  be  true,  except  God  does  by 
fome  greater  miracle  co  ltraaidl  the  teftimony  of  thofe  miracles ; 
as  now  the  Egyptians  they  wrought  miracles,but  God  contradicted 
all  their  teftunony  by  Mojes.  Now  obferve,  the  end  of  all 
Chrillian  Religion  is  to  preach  truth,  to  glorifie  Gad,  to  honour 

God, 


Scrm  4  •       Tifo  Divine  Authority  of  the  Scriptures.       pj 

*         "        -  —  -  --  ■  - -% 

God,  to  fave  a  mans  foul.  Never  was  there  a*-y  exerting  of  Gods 
power  to  contradi&ic ;  fo  that  if  a  man  may  no:  believe  a  do- 
ctrine ihus  holy,  a  doctrine  thus  pra£lifed  by  him  thar  published  ir, 
and  confirmed  by  miracles,  then  a  man-is  under  an  i.T.podbilicy  ' 
of  ever being  fatisfied from  any  thing  from  God;  for  whacfluli 
fatishe  ?  If  God  fpeak  to  cis  from  heaven, we  fhould  as  much  Tun 
pe&  that,  as  if  an  Angel  come  from  heaven  we  fliould  fufpe& 
hirri';  but  fince  vve  believe  and  know  there's  a  God,  and  he  i  >  juft 
and  merciful,  k's  impoiliblethe  divine g,odnefIe  lliould  conienc 
tofuchlmpoftors. 

But  you  will  fay  what  are  thefe  miracles  to  us? 
I  fay  therefore  thirdly,  they  are  a  Efficient  reafox  to  r*gn 
to  believe  the  divinity  of  thts  holy  doctrine ,  though  we  nsier  U:v 
them,    You  do  not  fee  Ch rift  your  felves,  no:  did  you  fee  him  dye  I 

nor  work  miracles,-*but  would  you  have  had  Chfift  live  alwayes  a- 
mong  you  ?  If  you  would,  he  muft  then  never  dye,  and  the  £reac 
comfort  of  our  life  depended  upon  his  death  ;  he  dyed,  is  rifen, 
and  gone  to  heaven  ;  would  you  have  him  come  do.vn  from  hea- 
ven, and  dye  that  you  might  fee  ic  ?  and  would  you  have  him  dye 
quite  thorow  the  world  at  the  fame  time'?  which  muft  be  if  you  > 
would  imagine  we  muft  fee  every  thing  our  felves ;  k3s  a  great 
piece  of  madnefle  to  believe  nothing  but  what  we  fee  our  fefves :-  * 

jiuft'w  was  troubled himfe If  in  this  cafe,  he  had  been  cheated  be-  L-  ^ 

forey  and  now  he  was  refolved  he  would  believe  norhing  but  what  &*[   '    *'**' 
fhould  be  plain  to  him ;  at  length  (fays  he)  O  my  God  thou 
fhewed'ft  me  how  many  things  I  believed  which  I  faw  not;  I  con- 
sidered, I  believed  I  had  a  father  and  mother,  and  fuch  perfons 
were  my  Parents ;  how  can  I  tell  that  ?  a  man  may  fay,  it  may  be 
he  was  drop't  from  heaven,  and  God  made  him  in  an  extraordina- 
ry way  ;  foif  I  never  were  out  of  this  Town,  it's  madnefle  for  a 
man  to  fay  there's  never  another  Town  in  Er.gUnd ;  or  to  fay  there- 
is  no  Sea  becaufe  I  faw  it  not.    Nay,  if  a  man  come  and  tell  me 
there's  this  doctrine  that  teaches  me  all  fe!f-denial,  mortification, 
weanedhefle  from  the  world,  and  fay  this  is  of  God,  and  when 
he  hath  done  ventures  life,  children,  family,  have  we  net  reafon 
to  believe  it  ?  If  you  will  not  believe,  'tis  either  becaufe  the  firft 
perfons  were  deceived  themfelves,  or  elfe  becaufe  you  think  they 
would  deceive  you  ;  now  decei-v'd  themfelves  they  could  not  be, 
when  they  faw  fo  many  miracles  done  ;  and  deceive  you,  that  they 

O  would 


p  8  Tfje  Divine  Authority  of  the  Scriptures.   Serm.  4 . 

would  not  neither ;  for  would  any  good  man  to  deceive  another, 
uncohimfelf?  they  dyed  for  it,  and  writ  this  book,  and  fealed  it 
with  their  blood ;  a  id  therefore  there  can  be  no  reafon  to  doubt 
of  it ;  they  were  witneffes ,  and  delivered  what  they  faw , 
Lvlie   1 .  2. 

7.     Pnp.  As  we  have  rational  evidence   the  Scripture  is  the 
Word  cf  God)  fo  we  have  evidence  alfo    from    inward  fenfation  ; 
born  we  are  with  principles  of  conference,  and  the  truths  i  1  this 
bookarefohomogenealto  man,  that  he  fhail  finde   fomething 
within  himfelf  to  give  lelUmony  for  it.  2  Cor.  4.  2.    By  manife- 
ftation  of  the  truth)  com?nending  optr   j  elves  to    every    mans  con- 
ference in  the  fght  of  Go  J.  Joh.  5.44.      Men  believe  not,  be- 
caufe  they  receive  honour  one  of  another ;  and  in  Scripture  they 
that  would  not  believe,  are  they  that  would  not  repenr,    Mat. 
21.28  to  the  33.  men  that  practice  drunkenneffe,  whoredome, 
fenfuality,  covetoufneffe,  pride,  and  k  x>w  chat  thefe  things  are 
fmnes,  they  are  the  great  unbelievers,  becaufe  they  are  loth  to 
leave  rheir  fins ;  offer  the  greateit  reafon  in  the  world  for  a  thing, 
if  it  beagainft  a  mans  intereft,  how  hard,  and  aim  oil  next  to  im- 
poffibJeis  it  to  convince  hi  a?    A  man  would   believe  that  the 
Romans  were  in  finglmd  that  reads  the  Roman  Hiftory  ;  but  it 
he  /hall  finde  the  coyne  of  the  Roman  Emperour,  he  will  much 
more  believe  it.     Do  a  bad  a&ion,  O  the  fecret  terrours  that  a  man 
finds  within  him.  as  if  he  felt  fornechinj  of  hell  already  !   Do  a 
good  action,  and  the  fecret  fweetneffe,  joy  and  peace  that  atrends 
it,  that  he  cannot  but  fay  I  believe  ir,  for  T  feel  fome  degrees  of  it 
already/  1  Car.  1  4.  24,  25,  &c.  he  fpeak<  to  the  inward  princi- 
ples of  his  conference.    The  reafon  men  believe  not  the  Scri- 
ptures, is  not  becaufe 'tis  unreafonable  to  believe  them,  but  'be- 
caufe they  have  a  defperate  love  to  finne,  and  they  are  loth  to  en- 
tertain that  that  jfhould  check  their  intereft.  "  There  is  in  every 
life  that  certain  fogacity  by  which  a  ma-1  apprehends  what  is  natu- 
ral to  that  life,  what  noufhhes  that  life  ;  a  man  that  lives  accord- 
n,  to  the  Law  written  in  his  heart,  finds  there's  that  in  this  Reve- 
h  ion  that  feeds,  nourifhes,and  encourage  at  ;  fo  that  this  man 
::  peri  mental  fatisfaction  in  it.    Doth  the  Word  of  Cod  tell 
me  the  wayes  of  God  are  pleaia^t  ?  I  thought  they  were  hard  and 
cirri.'.!  ,  now  I  finde  the  yoke  of  Chrift  is  ea(ie,  and  that  no  hap- 
pbefie  like  this,  and  no  bLefiedneffe  like  that  -3  I  thought  if  I  did 

not 


Serm.  4 1  the  Divine  Authority  of  the  Scriptures.        $} 

r.ot  comply  with  fuch  chinas  I  could  ntVCf  be  blefied;  now  I  fade 
I  need  novhing  to  make  me  happy  bat  myGocI ;  he  finds  and  feels 
rhefe  things  are  certan,  true  and  real.  Thus  I  have  done  with  the 
demonstration. 

You  will  eafily  obferve  I  have  neither  taken  notice  of  what  the 
Papifts  tell  us,  we  muft  believe  the  Scripture  becaufe  the  Church 
faith  it ;  we  cannot  teli  what  the  Church  is  till  the  Scripture  hid 
told  us. 

And  though  I  have  not  mentioned  the  teftimony  of  the  Sprrit, 
yet  I  fuppoie  I  have  fpoke  to  the  things  for  I  cannot  underhand 
what  fhould  be  meant  by  the  teftimony  of  the  Spirit ,  except  we 
either  mean  miracles  wrought,  which  in  Scripture  is  called  the 
^eftimony  of  the  Spirit  of  Chritl,  ABs  15.  8,0.  the  giving  o£ 
the  Holy  Choft,  it's  the  giving  of  ihoie  extraordinary  miracles 
that  fell  down  among  them,  fo  #>£.  2.4.  Arts  5.  32.  I  fay  if 
by  the  teftimony  of  the  Spirit  you  mean  this,  then  you  can  mean 
nothing  elte  but  the  Spirit  affifting,  enabling,  helping  our  faculties 
to  fee  the  ftrength  of  that  Argument  God  hath  given  us  ,  and  by 
experience  to  feel  what  may  be  felt,  which  comes  under  the  heaei 
of  fenfation. 

APPLICATION. 

Frfti  then  ftudy  the  Scripture  :  If  a  famous  man  do  but 
write  an  excellent  book,  O  how  do  we  long  to  fee  it/  or  fuppofe 
I  could  tell  you  that  there's  in  France  or  Germany  a  book  that 
God  himfelf  writ,  I  am  confident  men  may  draw  all  the  money 
out  of  your  purfes  to  get  that  book;  you  have  it  by  you,  O  that 
you  would  ftudy  it :  When  the  Eunuch  was  riding  in  his  Chariot,  he 
was  ftudying  the  Prophet  Ifaiah^  he  was  not  angry  when  Philip 
came,  and  as  one  would  have  thought  asked  him  a  bold  queftion  ; 
Vnderflandeft  thou  wh,:t  thou-  readeft  ?  he  was  glad  of  it,  *Atts 
8,  27,28.  one  great  end  of  the  year  of  releafe  was  chat  the  Law 
might  be  read,  ~Deut,  31.9.  it's  the  wifdomeof  God  that  fpeaks 
in  the  Scripture,  Luke  1 1.  49.  therefore  whatever  elfe. you  mind, 
really  and  carefully  ftudy  this  Bible. 

Sec:ndh,  in  all  enquiries  in  0  the  truths  of  the  minde  of  (j 'od 
confab  thofe  f acred  Oracles-,  here  are  Mines  of  truth,  Odig  here, 
make  them  the  rule  of  faith  and  life ;    while  a  Papift  makes  the 

O  2  Church 


ioo      I  be  Vivint  Amnoriiy  oj  xm  scriptures,      aerm.4 


Church  his  rule,  and  the  Enthufiaft  pretend  s  to  make  the  Spirit  of 
God  his  rule,  do  you  live  by  Scripture;  confider  what  I  fay,  2 
Tim.  2. 10.  confider  (  there's  thy  duty)  what  I J  a  ,  (  there's 
the  Scripture  )  yet  Timothy  was  as  good  a  man  as  any  of  us ;  and 
th:  Lord  give  ibei  under  {landings  ( there's  the  work  of  the  Spi- 
rit to  afliit  our  faculty.) 

But  how  fhall  I  finde  out  truth  by  Scripture  >  For  thy  own  fatif- 
facYion  remember  this,  have  anexplicite  faith  in  all  that  plainly 
appears  to  be  Gods  minde,  and  have  an  implicite  faith  revolving 
to  be  of  Gods  minde  in  all  the  rert;be  it  what  it  will  be,  believe  it, 
becaufe  it  appears  to  be  of  God  ;  while  a  perfon  refolves  to  be  of 
the  Churches  minde,  be  thou  of"  Gods;  only  ufe  all  means  where- 
by thou  mayft  come  to  know  ;  to  wit, 

1.  Take  heed  of  paflion  and  fenfual  lufts.  2  Tim.  4.  3.  you* 
read  of  fome  that  will  not  endure  found  docirine^  but  after  their 
own  lufts  (hall  heap  to  themfelvet  Teachers.  A  luft  or  paflion  is 
like  a  whirle-pit,  a  man  is  fuck't  up  in  it ;  ambition  ,  fenfuality, 
any  of  thefe  darken  and  blinde  a  mans  minde ;  when  a  man  ftudies 
any  thing  the  minde  had  need  to  be  quiet ;  lulls  and  paflions  are 
always  bufie  andbDifterous,  and  make  a  man  have  a  great  intereft 
againft  God. 

2.  And  beware  of  prejudice ;  Chrift  faid,  Go  preach  to  all 
Nations,  Mat.  28.29.  but  Peter  lived  under  prejudice,  and  he 
faid,  Lord,  I  never  eat  any  things  common  or  unclean, 
when   God  bade   him  go    to    the  Gentiles,  Alls  10.  11. 

3.  Beware  of  taking  truth  upon  the  Authority  of  men,fonhat 
is  fallible :  Modefty  requires  you  fhould  have  a  fair  refpeel  to 
Preachers,  and  the  Church  of  God  where  you  live ;  bur.  as  to  the 
vitals  of  your  Religion,  do  not  take  them  upon  Authority though 
a  man  would  .  ot  willi:  gly  deceive  you,  yet  he  may  be  deceived 
bimfelf  in  things  controverted.  In  plain  things  of  Scripture, 
that  we  mud  be  humble,holy,believe,repent,  all  the  world  fhould 
not  perfwade  \oi.  out  of  your  Religion  ;  a  d  as  for  you  ■  duty  you 
underftand  i:;  never  a  one  bat  k  ows  what  he  is  to  love  when  vjod 
bids  us  !ove  him  ;  if  we  would  bur  familiarize  our  Religion,  we 
could  not  -but :underftand  it  •  bu  in  matters  therein  there 's  a  di- 
fpure  &  controvert  in  the  world,be  quiet  and  fober,and  not  con- 
sent that  fuch  and  fuch  things  muft  needs  be  fo,becaufe  foch  fay  fo? 

many 


S  erm.  4.  The  Divine  Authority  of  the  Scriptures.     10 1 

m^ny  pretend  a  kinde  of  fan&ity,  and  pretend  forCod,andaShip 
maycarry  very  broad  fails,  yet  not  very  well  loaden  ;  but  thus 
it  is,  one  man  draws  a  multitude,  and  then  a  multitude  pre- 
vails upon  particular  perfons ,  and  {hall  I  go  againft  a  multi- 
tude? I  fay  therefore  take  nor  things  upon  authority,  fee 
and  examine  thy  felf;  if  it  be  plain  in  Scriprure  ,  mind 
it  ,  and  own  it,  and  charge  thy  felf  with  it.-  it  ic  be  ob- 
fcure ,  think  ic  no  farther  concerns  thee  than  cod  hath 
made  it  manifeft. 

4.  Beware  of  Idleneffe  ;  fearch  the  Scripture,  2  Tim. 2.  7. 
Conlider  what  I  fay,  &c.  They  thu  are  bufied  £0:  veine,  ofiil- 
ver ,  they  hold  the  rod  even  poized  in  their  hand ,  till 
at  length  it  moves  in  that  vein  where  it  Iks  in  the  earth; 
So  hold  your  fouls  even  in  a  diligent  ciiquijf  into  the  Scri- 
ptures. 

$.  Beware  of  pride  ;  the  humble  man  God  w'll  etch;  proud- 
men  fcorn  others,  they  will  not  be  taught;  and  pride,  that  will 
make  a  man  to  neglect  prayer. 

6.  Charge  your  feives  with  that  which  is  the  end  of  the  Scri- 
pture ,  to  live  well  ;  Who  would  go  about  to  read  a  piece  of  law, 
that  he  may  learn  Mathemadcks?  or  re^l  the  itatutes  to  learn 
Logick?  you  may  as  well  do  fo,  as  read  the  Scripture  to  talk 
only;  but  the  incen:  of  the  Scripture,  is  to  fhew.  how  you  ought 
to  live  godly,  tobejull,  righteous,  fober,  toa&  by  rule.  No- 
thing hinders  knowledge  fo  much  as  a  bad  life;  for  iin  brought 
in  ignorance,  and  holinellewill  bring  in  the  befl  light.  There's 
a  great  deal  of  difference  betwixt  wi:  and  wifdome.  Many  have 
parts  enough  to  b~  witty,  but  none  but  ibber  a  d  confeientious 
per.019  will  have  true  vvifdome.  ?<ov.  14.9.  A  farter  feekj 
knowledge y  and, finds  it  not.  Scorners  ufual'.y  are  witty  men*  men 
of  brave  pins;  a  manrhatharh  a  mind  only  to  practice  wir,  is 
never  fatisfied  in  the  things  of  God.  He  that  doth  my  wi\ly  jhall 
knoup  the  doBr'im  that  is  of  God, 

There  are  a  tboufand  things  difpired  in  the  world,  errors  upon 
errors,  but  I  trunk  God  it  is  plainly  revealed,  God  hath  mercy 
for  a  fin-er  in  Chrift ;  I  undv  fta  dwell  what  'tis  to  live  *oberly, 
righteoufly,  godly;  I  know  what 'tis  tohoaour  my  Parents,  and 
ioin  my  relations  whit  becomes  me j  and  I  know  thefe  are  t  he 

O3  €Ofl- 


j  $%   Tbt  Dmm  Author  uy  of  the  bcrtptum,    Serm.4« 


conditions  of  eternal  happkeffe  5  Icanbutufe  all  humane  en- 
deavours, I  can  but  beg  of  Cod,  and  charge  my  felf  to  love 
what  I  know  ;  fo  that  I  am  able  to  fay  at  the  day  of  judgement  , 
what  appeared  robe  the  mind  of  God  I  obfervedit  ;  what  did 
not  appear,  I  ufed  all  means  to  underftand  it ;  I  would  Aoi  hafti- 
ly  determine  my  felf  till  I  law  thy  mind,  becaufe  I  knew  there 
were  impoftors ;  and  if  this  be  done,  if  me:i  will  rangle  and 
make  controveriies  where  God  hah  made  none,  let  them,  for 
there  will  be  no  end  of  vanity  and  folly. 

Thirdly,  Se\dayly  that  your  belief  may  b"  fircngthen:dy  that 
this  bo ^uo  divine  authority ;  for  what  will  enable  you  to  refill 
temptation,  if  you  do  not  believe  the    Scripture?  1  Johni,  14. 
I  write  unto  you  joung  men,  faith  the  Apoftle,   becaufe  ye   are 
ftrong ;  Why?  tnfc  Word  of  God  abides  in  you  ,  and  you  have 
overcome  the  evil  one ;  you  will  never  be  (trong  and  overcome 
the  evil  one  but  by  vertue  of  the  Word  of  God.    If  fin  tempts 
you,  if  you  look  into  the  Scripture  there's  peace,  good  confei- 
ence,  the  joy  of  God,  and  eternal  life;  and  fhall  I  for   a  trifk 
lole  thefe  ?  no,  while  we  have  Scripture,  we  have  an    Antidote 
againft  all  the  devils  poy ion.     Again,  what  will  bear  you  up  un- 
der your  afflictions  if  you  lofe  the  belief  of  the   Scriptures?  you 
will  need  it  when  youcometobe  fick   and  dye  ;  when  you  bury 
your  friends  and  relations,  what  will  fatisfie  a  mans  mind?  there's 
an  after-glory  ;  when  friends  come  after  me,  or   go  before  me  , 
wefhallallmeetin  ;oy  ;    Did  I  but  believe  this   glory,  as  I  be- 
lieve when  the  Sun  fets  it  will  rile  again,  were  I  but  perfwaded 
what  God  hath  faid  is  true ,  as  now  I  am  perfwaded  I  fpeak,  how 
fhouid  I  long  for  this  glory ?hovv  would  every  child  wail  for  this  in- 
herkance?howful  of  prayers r  how  chearful  in  our  fpi;itsrh  vvfhould 
we  welcome  death?how  fhould  we  long  lil  tbefe Tabernacles  of  ciuft 
were  crumbled  to  nothing?  when  affliction  comes,how  fhould  Ire- 
joyce  in  that  I  believe  that  all  fhall  work  for  gr>od  becaufe  I  love 
God?  with  what  aquiet  fpirit  fhould  I  pafte  trrour.h   the  ^reat 
Wildernefte  of  this  World?    The  devil  k  ^owsifhe  can  but  neat 
you  from  this  fort ,  he  will  quickly  beat  you  out  of  all  other  forts. 
Let  the  Word  of  God  come  to  }Ou  with  much  afilrrance,  iThef, 
1.    4,    5.     With   the    full     afiurance   :cf  underftanding,  Co- 
loffiavs    1.  3.    you  muft  not  underitand'  Yhere  he  fpeaks  in  refe- 
rence 


Serm.4-  ^e  Dzvi"e  Autlyority  of  the  Scripture  J.       1 03 


rence  to  their  perfons,  to  allure  them  they  were  the  children 
of  God,  but  that  their  faith  had  a  good  foundation  in  it  felf, 
that  this  was  f.om  God,  the  truth  of  a  good  aflurance  in 
judgement. 

Take  this  further  advice  ,  It  you  would  keep  up  your  faith,  te 
true  to  your  faith  ;  be  fure  you  live  well  3  you  will  alwayesfinde 
men  make  fhipwrack  of  a  good  Conscience  and  of  faith  together, 
1  Tim.  6.  10,  21.  2  'Lim.\  8.  1  77*;.  1.  19.  Remember  the  A- 
poftles  advice,  Row.  11.  2.  Be  nm  coyijormzd  to  this  worlds  but 
be  renewed  m  jam  jhinds  ,  tb.rt  you  m.iy  trove  vthnt  is  the  good 
aniacc  f-bl:^:llotGoz.  Never  fear  it,  while  thy  mind  is  but 
n31ing(&  berul'd  by  God,  while  thy  foul  is  teachable  and  tra- 
ceable, this  will  gkyethsa  evidence  this  book  is  from  God,  ex- 
cept melancholy  overcome  thee,  which  leads  men  to  be  Scep- 
ticks,  except  in  that  cafe  which  is  the  proper  effeel  of  a  mans  bo- 
dy, and  muft  be  cured  by  ;  hyiick  ;  but  let  a  man  have  a  mind  to 
live  well ,  and  to  be  rtiFd  by  the  Word,  the  Bibie  is  the  belt  thing 
in  the  World  to  inch  a  on^. 

I  might  have  fpoken  to  a  cafe  of  conference  concerning  theaf- 
fent  of  Chriftians  to  the  W>:dof  God,  that  it  is  not  equal  in 
all,  nor  equally  in  the  fameperfon  alwayes ;  and  that  a  man  may 
really  believe  that  in  the  general  of  his  life  ,  which  at  fome 
particular  times  he  may  doubt  of;  and  a  man  may  not  be  fiJIy 
fatisfied  in  the  truth  of  the  Scriptures ,  yet  that  man  may  really 
live  under  the  power  oMt. 

To  conclude  all  with  this :  fince  we  have  this  reafon  to  be- 
lies the  Scripture  is  Gods  Word  ,  then  never  wonder  that  you 
find  Miniilers,  Parents,  Matters,  topreffe real  piety  upon  you, 
and  fee  what  great  reafon  you  have  to  entertain  it.  Alas,  it 
may  be  you  wonder  we  Preach  and  prefle  Religion  ;  we  are  ve- 
rily perfwaded,  if  you  do  nor  love  this  Religion,  you  will  be 
intolerably  miserable  ;  and  we  have  fo  much  companion  for 
you,  that  fince  we  know  .his  to  b^  Gods  vVord,  better  to 
b^  burned  in  the  hotted:  fire  ,  than  ro  lie  in  thofe  torments. 
We  know  fince  G  d  hath  faid  it  ,  there  is  no  comfort  too 
great  to  them  that  comply  with  it  ;  no  judgement  too  ter- 
rible to  thofe  that  wittopppfe  i:  ;  therefore  you  cannot  won- 
der if  we  do  from  day  to  day  prefle  it  upon  you, 

Con- 


1 04    The  Divine  Authority  of  the  Scriptures.      Serm.  4, 


Confider  if  ic  be  Gods  Word  ,    then  the  threatenings  are 
true  ,    and  the  Promifes  are^  tiue  ,  and  you  (hall  either   have 
the  promifes  or  the  threatening?  vvkhin  a  while ;    God  knows 
which   of  us  fhall  be  next  ,  for   'cis  but    a  little  while  be- 
fore death  ,  and  judgement  come;  then  either  Come  yeblef- 
fed  ,    or  Go   ye  cuffed  ;     As  a  man  hath  wrought  ,    fo    he 
fhall  have  ,    for  he  will   render  to  every    one  according  to 
what  he  hath  done  in  the  flefh  ;     therefore  knowing  the  ter- 
rour  of  the  Lord  ,    we  perfwade  you  ;     we    know    this  is 
of  Divine  (temp    and   Auhority.    I    conclude  all    with   the 
29;.    of  the    Atts    32.    &c.      And    now  ,    Brethren  ,    /  c$m- 
mend  you  to  God,*    and  to  the  Word  of  his  grace ,  which  is  able 
to  build y oh  up ,  and  to  give  you  an   inheritance    among  all  them 
-which  are  fanttified. 


&JlnF$&fowr;(h^ 


THE 


W^^^WMM^W^fl 


Serm.$. 


Mtfa* 


10$ 


wfkm 


■  ■:■■ 


MI 


MANS  CREATION 


I  N 


AN    HOLY, 

BUT 

MV  T  A  B  LE     STATE 


Ecclef.  7.  29. 

L0  this  only  have  I  found,    that  God  hath  made 
man  upright  j    but  they  have  fought  out  many 
inventions. 

N  thcfe  words  you  have  the  refulc  of  a  ferious 
inquiry  into  the  (late  of  mankind.  In  the 
verie  immediately  foregoing  ,  the  Preacher 
fpeaks  his  own  experience ,  touching  each 
fexe  diftribwivclv  \  how  rare  it  was  to  meet 
with  a  wife  and  good  man  ,  how  much  rarer 
with  a  prudent  and- vertuous  woman  (fo  he 
muftbe  understood,  though  thefe  qualities  are  not  expreft)  then 
in  the  Text  gives  this  verdict  touching  bo:h  collectively ,  ten- 
ding to  acquit  their  Maker  of  their  univerfal  depravation,  and 
convict  them.  i>  this  only  have  I  found ,  &c. 
The  words  contain  two  Proportion*. 
The  firlt  touching  mans  perfection  by  his  creation  ,  God  made, 

&c. 
The  fecond  touching  his  defection  by  finne,  but  they   have 
fought,  tec. 

P  T$- 


io6  Mans  Creation  in  an  holy,  Serm.5 


Together  wkhafolemn  Preface  introducing  both,  and  recom- 
mending them  as  well-weighed  truths ,  Lo  this  only  have  1 'found, 
&c.  q.  d.  I  do  not  now  (peak  at  randome  ,  and  by  guefle ;  no, 
but  I  folemnly  pronounce  it ,  as  that  which  I  have  found  out  by 
ferious  ftudy  and  diligent  exploration ,  That  God  made  man  up- 
right,  &c.  The  Termes  are  not  obfcure  ,  and  are  fitly  render- 
ed. I  find  no  ccnfiderable  variety  of  readings,and  cannot  need- 
leflely  fpend  time  about  words.    Only  in  fhort, 

By  man~\  you  muft  underhand  man  collectively ,  fo  as  to  com- 
prehend the  whole  fpecies. 

<J\iakjng  him  upright  ]  you  muft  underftand  fo  as  to  refer 
making  not  to  the  adjunct  only,  fuppofing  the  fubjeft  pre-exi- 
ilent,  but  to  bxh  fubject  and  adjunct  together ;  andfo'cis  mans 
concreate  and  original  righteoufnefle  that  is  here  meant. 

By  inventions  ]  underftand  (  as  the  antithesis  doth  direct  ) 
fuchas  are  alien  from  this  recYuude.  Nor  is  it  altogether  im- 
probable that  in  this  expreflfion  >  fome  reference  may  be  had  to 
that  curious  defire  of  knowing  much  that  tempted  Adam  and  Evt 
into  the  firft  tranfgretfion. 

CMany  inversions  ]  feems  to  be  fpoken  in  oppofition  to  that 
fimpiici:y  and  finglenefie  of  heart  which    this  original  re&itude 
did  include;  truth  is  but  one;  falfhood,  manifold.    God  made 
man  upright,  i.  e.    fimple,  plain-hearted,   free  from  all  tor- 
» r     tuous  windings,  and  involutions  (  fo   the  word  rendred  upright 
in  the  Text  doth  fignifie  ;    and  Jejhurun  derived  therefrom, which 
God  thought  a  fit  name  for  his  people  Ifrael ,  the  feed  of  plain- 
hearted  ]ac:b  tobeknownby;  aniwerably  whereto  l^athanaei  is 
John  1.  47-     faidtobea  true  Ifraelite  in  whom  was  no  guile  )  Such  man  was 
at  firft;  now  in  the  room  of  this  fimplicity,  you  find  a   multi- 
plicity; he  was  of  oneconfta  t  uniform  frame,  and    tenourof 
fpi;it ,  held  on*  ftraight ,  direct  and  even  courfe  ;    now  he's  be- 
come full  of  inventions ,    grown  vsfrous,    multiform  as   to  the 
frame  of  hisfpirit  ,.  uncertain  ,    intricate  ,  perplexed  in  all  his 
vvayes. 

Sought  cut  ~]  this  notes  the  volvntarintff* ,  and  perfect  fponta- 
r.city  of   his  deftti  n\  'twas  his  own  doing.     God   made   him 
upright  ;     he  hath  fought  out  means  to  deform  and  undo  him- 
*    .  felf. 

The  words  thus  opened  ,    afford  us  two  great   Gofpel- 
truths.  1.  That 


Sena. 5-  kiU  wntabk  fiate.  107 

1.  That  God  endued,  the  nature  of  man  in  his  creatio?!,  with  a'ptr-  T>on<:>i:  i, 
ft  ft  and  miverfal  reft  'tude. 

2.  That  mans  dt  fill  on  from  his  primitive  ft  ate  was  purely  v.- 
luntary,  and  from  the  unconftr  aire  \  do  ce  if bis  oxn  mutaA:  a:-.l 
felf-deter mining  will. 

(Though  the  latter  part  of  the  Text,  would  afford  a  fuftd.'nc 
ground  to  treat  of  rhe  ftate  of  man  now  f dim  ;  yet  that  taing  by 
agreement  left  to  another  hand ,  I  obferve  no  more  from  a  then 
what  concerns  the  manner  ofhlsfally  and  that  only  as  it  depended 
on  a  mutable  will  J 

In  handling  thefe  truths,  I  (nail 

1.  Open  them  in  certain  expl 'eatery  Tbefes. 

2.  Improve  them  in  fome  few  praiUcal  aud  ap-llcatory  infe- 
rences3 

1.  About  the  former,  that  God  endued,  &c.  take  thefe  Propor- 
tions for  explication. 

I.  All   c.eated    rectitude  confifts  In  conformity  to  fome  rule  or     Prcf*  x. 
Law. 

Rectitude  is  a  meer  relative  thing ,  and  its  relation  is  to  a 
rule.  By  *rule>  I  here  mean  alaw[\n£t\y  taken;  and  therefore 
Ifpeakthis  only  of  created  rectitude.  A  law,  is  a  rule  of  dutygi- 
ven  by  a  Superiour  to  an  Inferiour ;  nothing  can  be  in  thatfenfc  a 
rule  to  God ,  or  the  meafure  of  increated  rectitude. 

2.  The  higheft  rule  of  all  created  rectitude  ,  is  the  will  of  God,     vrop.  2. 
confidered  as  including  moft  mtrinfecally,   an  eternal  and 
immutable  reafon,  juftice,  and  goodnefs. 

'Tis  certain  ,  there  can  be  no  higher  rule  to  creatures  than  the 
divine  Will;  and  as  certain  that  the  government  of  God  over^0Bn    llt 
his  creatures  ,  is  alwayes  reafonable  and  juft,   and  gracious ;  and  Rom!  1  z.i lz. 
that  this  reafonablenefle,  jufticeand  goodneffe  by  which  it  is  fo,  Ezek.18.  2^ 
Should  be  fubjec^ed  any  where  but  in  God  himfelf,   none   that  CM$ 

know  what  God  is  (  according  to  our  more  obvious  notions    of 
him)  can  poflibly  think. 

3.  Any  Sufficient  fignification  of  this  Will,  touching  the  rea-     pr#*.  3, 
fonable  creatures  duty  is  a  law,  indifpenfably  obliging  fuch 

a  creature. 
A  law  is  a  constitution  de  dibit 0,  and  'tis  the  Legiila tours  will 
(  not  concealed  in  his  own  breaft,  but)  duly  exprefled  that  makes 
this   constitution  ,    and    infers    an   obligation  on    the.  Sub- 
ject. P2  4.  The 


io8  Mans  Creation  in  an  holy^  Serm.^ . 


Piitp.  4*         4.  The  Law  given  co  ^4 dam  at  his  crearon  was  partly  natural, 
g'venby  way  of  internal  imprefTion  upon  his  foul ;   partly 
pofiiive.  given  (as  is  probable)  by  fome  more  external  dif- 
covery  or  revelation. 
That  the  main  body  of  laws  whereby  man  was  to  be  governed, 
fhould  be  at  firft  given  no  other  way  than  by  (tamping  them  up- 
on his  mind  and  heart,  was  a  thing  congruous  enough  to  his  in- 
nocent (late  (  as  ic  is  to  Angels  and  Saints  in  glory  J  ic  being  then 
exactly  contempered  to  his  nature,  highly  approvable  to  his  rea- 
fon  (  as  is  evident  in  that  being. fain,  hisreafon  ceafesnot  to  ap- 
proveit,  Rom.  2. 18.  )  fully  iutable to  the  inclination  and   ten- 
dency of  his.  will ,  and  not  at  all  regretted  by  any  reluctant  prin- 
ciple that  might  in  the  lead  oppofe  or  render  him  doubtful  about 
his  duty. 

Yet  was  it  moft  reafonable  alfo ,  that  fomc  fojitlve  commands 
fhouldbefuperadded ,  that  Gods  right  of  dominion  and  govern- 
ment over  him  as  Creatour ,  mi^ht  be  more  exprefly  atferted , 
and  he  might  mere  fully  apprehend  his  own  obligation  as  a  crea- 
ture f^/tf*#^/W£j, becaufe^     his  Makers  Will,  as  well  as  o 
thers^  becaufe  they  appeared  to  him  in  their  own  nature  reafon- 
abk  and  fit  to  be  done  (  for  fo  the  whole  of  what  Go  J  re  uires  of 
man,  is  fitly  diftinguifted  into  fome  things  which  he  commands, 
becaufe  they  are  juft ;  and  fome  things  that  are  juft,  becaufe  he 
commands  them.) 
fm  j.  5*  Ad<m  was  indued  in  his  creation  ,  with  afufficient  abiliry 

•      '  and  habitude  to  conform  to  this  whole  Law,  both  namral  and 

pofitive;  in  which  ability  and  habitude  his  original  rectitude 
did  confrf}. 
This  Proportion  Carres  in  it  the  main  truth   we  have  now  in 
band  ,  therefore  requites  to  be  more  diftin&ly  infifted  on.    There 
are  two  things  in  it  10  be  confidered. 


I 


7  he  thing  it  ft  If  I.  e  was  endtttd  with, 
7  he  manner  0  the  endowment. 


1.  The  thing  it  felf  wherewi  h  he  was  endued,  that  was  upright- 
nefie,  r.cYituae,  (  crherwi-fe  called  the  image  of  Cod,  though 
that  expreffion  comprehends  more  than  we  now  fpeak  of,  as  his 
immortality,  dominion  over  the  inferiour  creatures,  &c.  )  which 

upright- 


Serm.  $.  bntwHtablejiate.  109 


uprightnefs  or  re&itude  confiitedin  the  habitual  conformity  y  or 
conformability  of  all  his  natural  powers  to  this  whole  Law  of 
Cod ;  and  is  therefore  confiderable  two  waves,  twc. 

In  relation  to  its    £  Ru]e 

1 .  In  relation  to  its  [abject ;  that  was  the  whole  [oul  ( in  fome 
fenfe  it  may  be  faid  the  whole  man  )  even  the  feveral  powers  of 
it.    And  here  we  are  led  to  conlider  the  parts  of  this  rectitude, 
for 'tis  coextended(ifthat  phrafe  may  be  allowed)  with  its  fub- 
je£t>  and  lies  fpread  out  into  the  feveral  powers  of  the  foul;  for 
had  any  power  been  leftdeftituteofit,  fuchis  the  frame  of  man, 
and  the  dependanceof  his  natural  powers  on  each  other ,  in  or- 
der to  action ,  that  it  had  difabled  him  to  obey,  and  had  deftroy- 
ed  his  reclitude  ;  for  bonnm  non  oritur  nifi  ex  canfis  integrity  ma- 
lum vera  ex  quovis  defect**.    And  hence  (  as  ^avenant  well  ob-  D.ivex.w  de 
ferves)accordirgtothe  parts  (  if  I  may  fo  fpeak)  of  the  fubjeft/^'V  **Biu* 
wherein  it  was,    Mans  original  rectitude  muft  be   underftood  to  all>&l> 
confirt  of 

1.  A  perfect  illumination  of  mind  tounderftandandknow  the 
Will  of  God. 

2.  A  compliance  of  heart  and  will  therewith. 

3.  An  obedient  fubordination  of  the  fenfitive  appetite,  and 
other  inferiour  powers  ,  that  in  nothing  they  might  refTft  the 
former. 

That  it  comprehends  all  thefe,  appears  by  comparing  £V.  - 
3  ic.  where  the  image  of  God  ,  wherein  man  was  created  ,  is 
faid  to  confirm  knowledge ,  that  hath  its  feat  and  fubject  in  the 
mind,  with  Ephef  4.  24.  where  righteoufnefs  and  holinefs  are 
alfo  mentioned ;  the  one  whereof  confifts  in  equity  towards  men; 
the  o.herin  loyalty  and  devotednefs  to  God;  both  which  necef- 
fariiy  fuppoie  the  due  framing  of  the  other  powers  of  the  foul , 
to  the  ductule  of  an  i  lightened  mind.  And  befides,  that  work 
of  fan£lification(  which  in  thiefe  Scriptures  is  expreily  called  are- 
novation  of  man  according  to  the  imageof  God  wherein  he  was 
treated  )  doth  in  other  Scriptures  appear  ( as  the  forementioned 
Authour  alfo  obferves )  to  confift  of  parts  proportionable  to  diefc 
I  mention  ,  yiz.  illumination  of  mind ,  Sphcf.  1 .  1  §.  conver- 

P  z  fioa 


1 1  o  mans  Creation  in  an  r)oiyy  oci  m.  5 

fion  of  heart,  TfaL  51.10.  victory  over  concupifcence,  Rom.6.7. 
throughout. 

2.  Confiderthis  rectitude  in  relation  to  its  Rule;  that  is  the 
1  John  3.4.  Will  of  God  revealed  ,  or  the  Law  of  God  ;  fin  is  the  tranfgref- 
fionof  the  Law  ;  and  accordingly  rkhteoufneffe  muft  needs  be 
conformity  to  the  Law,  viz,,  actual  righteoufnefle  confifte  in  a- 
ctual  conformity  to  the  Law  ;  that  habitual  rectitude  which  Adam 
was  furnifhed  within  his  Creadon  (  of  which  we  are  fpeaking) 
in  an  habitual  conformity  ,  or  an  ability  to  conform  to  the  fame 
Law.  This  habitual  conformity ,  was,  as*/  the  whole  foul,  fo 
to  the  whole  Law,  i.e.  to  both  the  parts  or  kinds  of  it,  natural 
and  poftive.  He  was  furnifh't  with  particular  principles  incli- 
ning him  to  comply  with  whatfoever  the  Law  of  nature  had  laid 
before  him,  and  with  a  general  principle ,  difpofing  him  to 
yield  to  whatfoever  any  positive  Law  fhould  lay  before  him  as 
the  Will  of  God.  And  if  it  be  faid  ( in  reference  to  the  former 
ofthefe)  that  this  Law  of  nature  impreffedupon  Adams  foul, 
was  his  very  rectitude ;  therefore  how  can  this  rectitude  be  a  con- 
formity to  this  Law  .? 
I  anfwer, 


Av'in.Simm.  tt  A  Law  is  twofold^  %jgul 


arts. 

lata. 


2.  The  Law  of  nature  impreffed  upon  the  foul  of  Adam^  muft 
be  confidered 

1.  As  fubjected  in  his  mind ;  foic  confifted  of  certain  practical 
notions  about  good  and  evil,  right  and  wron^,  &c 

2.  As  fubje&ed  in  his  heart ,  to  it  confiftecf  in  certain  habitual 
inclinations  to  conform  to  thofe  principles.  Now  thefe  /WA- 
nations  of  the  heart ,  though  they  are  a  rule  to  actions ,  they  are 
yet  fomething  ruled  in  reference  to  thofe  notions  in  the  mind  ;  and 
rheir  conformity  there:©  makes  one  part  of  Original  rectitude. 
And  thofe  notions  9  though  they  are  a  rule  to  thefe  inclinations ,  yet 
they  are  fomething  ruled  in  reference  to  the  Will  of  God  fignifi- 
ed  by  them  ;  and  in  the  conformity  thereto,  confute  another  part 
of  this  Original  rectitude. 

2.  We  have  to  confider  the  manner  of  this  endowment.  And 
as  to  this,  'tis  much  difputed  among  the  Schoolmen,  whether  it 
were  natural,  or  fupematural.     I  ihall    only  lay  down  in  few 

words 


Scrm.j.  but  mutable  fiate.  hi 

, —    -  —         ■ 

words,  what  I  conceive  to  be  cleare  and  indifputable. 

i.  If  by  natural,  you  mean  cfiential  (  whether  conftltutively , 
or  confecutlvely  )  fo  Original  ri-hteoufaefle  was  not  natural  to 
man,  for  then  he  could  never  have  loft  it,  without  the  iofs  of 
his  being. 

2.  If  by  natural  you  mean  connatural ,  /.  e.  concreatewi:h  the 
nature  of  man  ,  and  confonant  thereto,  fo  I  doubt  not  but  it  was 
natural  to  him. 
6.   This  rectitude  cf  mans  nature ,    could  not   but  infer  and     "*'  *' 
include  his  actual  bleiiedneffe ,    while  he  fhould  acl:  accor- 
ding to  it. 
According  to  the  tenour  of  the  Covenant ,  it  could  not  but  in- 
fer ir.     And  confide r  this  rectitude  in  itfelf,  it  muft  needs   in- 
clude it:     The  rectitude  of  his  undemanding  including  his  know- 
ledge of  the  h'gheft  good;    and  the  rectitude  of  his  will  and  affe- 
ctions, the  acceptance  and  enjoyment  thereof ;  as  ttAugujl'me  in  jtug.de  tivitoH 
this  cafe,  nullum  benum  abefiet  homini  quod  reel  a  voluntas  oft  are  f  of-  Dsh 
ft ,  &c. 

Thus  far  of  the  holineffe  and  blefledneffe  of  mans  firftftate. 
It  follows  to  fpeak  of  the  mutability  of  it,  and  of  his  fall  ^de- 
pending thereon. 

2.  That  mans  defection  from  his  Primitive  Hare,  was  mearly  D^'7C?  2- 
voluntary ,  and  from  the  unconftrained  choice  of  his   own 
mutable  and  felt-determining  wilL 
For  the  afferting  of  this  truth  ,   take  the  following  Propo- 
rtions. 

i.  That  the  nature  of  man  is  now  become  univerfally  depraved     p,^.  I# 
andfinful.  *i  Kings  8.4<r, 

'**Thi$  Scripture  is  ful  of*5and  experience  and  common  obfervati-  p^aI-  !4- i- 
on  puts  it  beyond  difpire.  Rom.  3.1  a. 

Tis  left  then,  thatfinne  muft  have  had  fome   Original    a-  M„  -  r,  T, 

'  i^  tap.  5 .  I  2ja  3  > 

mongmen.  &c. 

2.  The  pure  and  holy  nature  of  God  could  never  be  theOrigi-  J  Johny.  19. 

nal  of  mans  fin.  .  Sic- 

This  is  evident  in  itfelf.     God  disclaims  k  ,  nor  can  any   af-  DeiicT-* * 
firm  it  of  him  without  denying  his  very  being.     He  could  not  pfal.j-i  4. 4' 
be  the  caufe  of  unholineffc  ,  but  by  ceafing  to  be  holy  ,  which  3  John**. 
would  fuppofe  him  mutably  holy ;  and  if  either  God  or  man  muft 
be  confefled  mutable,  'tis  no  difficulty  where  to  lay  it ;  whatever 

he 


1 1  a  Mans  Creation  in  an  bdy>  Scr  m.  5 . 


he  is,  he  is  efTentially;   and  necefiky  of  exigence  of  being 

wm  always  what  he  is,remains  everlaftingly  the  fundamental  attribute 
lames    i.   17.    c  l •    l  • 
9  of  his  being. 

3.  Tisblafphemousandabfurdtotalk  of  two  principles,  (as 
the  Manichees  of  old  )  the  one  good  per  fey  and  the  caufe 
of  all  good ;  the  other  evil  per  [c ,     and  the  caufe  of  all 
evil. 
Bradwardins         Bradwardirte s  two   Arguments :     I.  That  this  would    fuppofe 
de  ca»fo  Pet.  two  Gods,  two  Independent  beings;  i.  That  it  would  fuppofe 
an  evil  God;  do  fufficiently  convince  this  to  be  full  both  of  blaf- 
phemy  and  contradiction. 
.  4.  It  was  not  poflible  that  either  external   obje&s ,   or  the 

temptation  of  the  Divel  fhould  neceffitate  the  will  of  man 
to  finne. 
External  objef^s  could  not;  for  that  were  to  reject  all  upon 
God ;  for  if  he  create  objects  with  fuch  an  alledlive  power  in 
them,  and  create  fuch  an  appetite  in  man  as  cannot  but  work  inor- 
dinately and  finfully  towards  thofeobre£ts,  it  muft  needs  inferre 
his  efficacious  neceffitatiou  of finne,  being  it  would  deftroy  the 
truth  already  eftablifhed,  that  God  created  man  wi.h  fuch  a  recti- 
tude as  that  there  was  a  fufficient  ability  in  his  Superiour  powers  for 
the  cohibition  and  reftraint  of  the  Inferiour,  that  they  ihould  not 
work  inordinately  towards  their  ob;e£ts.  The  Divel  could  not  do 
it  for  the  fame  reafon,  having  no  way  to  move  the  will  of  man 
but  by  the  propcfal  of  obje&s ;  yet  that  by  this  means  (which  he 
could  in  many  refpe&s  manage  moftadvantagioufly)  he  did  much 
help  forward  the  firft  linne  ,  Scripture  leaves  us  no:  to 
doubt. 
*  5,  The  whole  nature  of  finne  confiding  only  in  a  defeft,  no  o- 

ther  caufe  need  be  dedgnedof  it  than  a  defective ;  i.  e.  an 
underftanding,v\ill  and  Inferiour  powers  however  originally 
good,  yet  mutably  and  defectively  fo. 
I  fhall  not  infill  to  prove  that  finne  is  no  pofitive  being  ;  but  I 
take  the  Argument  to  be  irrefragable,   (notwirhftanding  the 
Cavils    made  againft  it  )    that  is  drawn  from  that  common 
,  <i  .  j  Maxime,  that  omne  ens  pofmvnm  efl  vel  prlmam,  vel  a  primo. 

riv ^''JpK  And  that  of  Diomfim  the  Areopagite  is  an  ingenuous  one;  he 
^01/.  Dion,  de  argues  that  no  being  can  be  evil  per  fe;  for  then  it  muft  be  immuT 
Div.nom.        tabJy,  to  which  noevill  can  be,  for  to  be  alwayes  the  fame, 

is 


Serm.^-  bat  mm  able  fiate.  n  ^ 


is  a  certain  property  of  goodneffe  ;  'cisfo  even  of  the  hidheft 
goodneile. 

And  hence  finne  being  fuppofed  only  a  deleft,  a  foul  that  is  on- 
ly defe&ibly  holy,  might  well  enough  be  the  caufeof  it  %  i,  c.  the 
deficient  cauie. 

Nor  is  it  in  the  leaft  ftrange  that  man  fhould  be  at  fir/}  created 
with  a  defeftible  holineflejfor  if  he  were  immutably  holy,cither  ic 
inuftbc  ex  »atn'tay6l  ex  gratia',   ex  natnra  it  could  not  be,  for 
that  would  fuppofe  him  God ;  if  it  were  ex  gratijiy  then  it  muft 
be  free,  then  it  might  be,  or  might  not  be;  therefore  there  was 
no  incongruity  in  it  that  it  fhould  no:  be.  And  indeed  it  was  moft 
congruous  that  God  having  newly  made  fuch  a  creature,  furr.ifhed 
with  fuch   powers,fo  capable  of  government  by  a  Law,  of  being 
moved  by  promifes  and  threats,he  fhould  for  fome  time  hold  him 
as  a  viator,  inaftateof  tryal  unconfirmed,  (as  he  did  alio  the 
innocent  Angels)  that  it  might  be  feen  how  he  would  behave  hi-ia- 
felf  towards  his  Maker,  and  that  he  fhould  be  rewardable  and  pu- 
nifhable  accordingly,  in  aftate  that  fhould  be  everlafling  and  un- 
changeable :  The  liberty  therefore  of  the  Viators  and  the  Compre- 
henfors  Gibieuf  well  diftinguifhes  into  mchoata  oiconfummabilk,  Gibieuf  de  U- 
and  ferfeUa  or  confummata  ;  the  former  fuch  as  Adams  was  at  his  bertan  Dei  & 
Creation;    the  latter   fuch  as  is    the  ftate  of  Angels  and  Cre*t*r.       * 
Saints   in  glory ;    and  as  his   would  have  been  had  he  held 
out  and  perfifted  innocent  through    the  intended   time  of 
tryal. 

Ic  was  therefore  no  firange  thing  that  man  fhould  be  created 
defeftible;  'twas  as  little  ftrange  that  a  defeftible  creature  fhould 
deficere. 

For  the  manner  of  that  defection,  (  whether  errour  of  the  un- 
der/landing preceded,  or  inconfideration  only,  and  a  negleft  of 
its  office  )  with  the  great  difficulties  fome  imagine  herein,- 1  wave 
difcourfe  about  them^judging  that  advice  good  and  fober/<?r  to  cok- 
Jidcr'  how  finne  may  be  gotten  cut  of  the  world,  then  how  it  came 
in.  Though  'tis  moft  probable  there  was  in  the  infiant  of 
temptation  a  meere  fufpenlion  of  the  underftandings  ad, 
( not  as  previous  to  the  finne,  but  as  a  part  of  it  )  and 
thereupon  a  fudden  precipitation  of  will,  as  Efiitp  doth  well  %ftw  m  ft*U 
determine. 

Q  6.  Man 


H4  Mans  Creation  in  an  holy,         Serm.5. 


6.  Man  being  creared  mutable  as  to  his  holineife,  muft 
needs  be  fo  as  to  his  happinefle  too. 

And  that  both  upon  a  bgal  account,  (for  the  Law  had  deter- 
mined that  if  he  did  finne  he  muft  dye)  and  alfo  upon  a  natural ; 
fork  was  not  poifible  that  his  foul  being  once  depraved  by  finne, 
the  powers  of  it  vitiated,  their  order  each  to  other ,  and 
towards  their  objects  broken  and  interrupted  ,  there  fhould 
remaine  a  difpofition  and  aptitude  to  converfe  with  the  higheft 
good. 

The  Uk  follows  which  Hiall  be  only  in  certain  practical  Infe- 
rences that  will  iffue  from  thefe  truths,  partly  conrldered 
fingly  and  feverally;  partly  together  and  in  conjunction. 

From  the  firfl. 

1.  Did  God  create  man  upright  as  hath  been  fnewn,  then  how 
little  reafon  had  man  to  finne  ?  how  little  reafon  had  he  to  deferc 
God  ?  to  be  weary  of  his  firft  eftate  ;  Could  Gods  making  him  , 
his  making  him  upright,  be  a  reafon  why  hefihould  finne  againft 
him  ?  was  his  directing  his  heart,  rnd  the  natural  courfe  of  his 
affections  towards  himfelf,  a  reafon  why  he  fhould  forfake  him  > 
what  was  there  in  his  ftate  that  fhould  make  it  grievous  to  him  ? 
was  his  duty  too  much  for  him  ?  God  made  him  upright,  fo  that 
every  part  of  it  was  connatural  to  him  ;  was  his  priviledge  too  lit- 
tle ?  he  knew  and  loved,and  enjoyed  the  higheft  and  infinite  good. 
O  think  then  how  unreasonable  and  difingenuous  a  thing  fin  was  J 
that  a  creature  that  was  nothing  but  a  few  houres  ago,  now  a  reafo- 
nable  being,capable  of  God!  yet  fin  !  Urge  your  hearts  with  this,we 
are  too  apt  to  think  our  felves  unconcerned  in  Adams  fin;we  look 
upon  our  felves  too  abftrac"tly,  we  fhould  remember  we  are  Mem- 
bers of  a  Community,  and  it  fhould  be  grievous  to  us  to 
think  that  our  ffecies  hath  dealt  fo  unkindly  and  unworthily 
with  God;  and  befides,  do  not  we  finne  daily  after  thefimi- 
iitude  of  Adams  tranfgreffion  ?  and  is  not  fin  as  unreafonabie 
and  un;uft  a  thing  as  ever  f 

2.  Was  our  primitive  ftatefo  good  and  happy  ,  how  juftly  may 
we  reflect  and  look  back  towards  our  fir/4  ftate  f  how  fitly 

J%b  19."   i,      might  we  take  up  Jobs  words  ?  O  that  J  were  as  in  months  f »/? ft; 
4>  1 »        r~  As  in  the  dayes  of  my  ywth ;  ;-—  When  the  Almighty 

wa& 


Scrm.$.  but  mutable  Jlate.  i  1 5 

vfai   yet    with    me  ;  When    I  put  on  righteonfneffe  and  U  14, 

cloathed  me  ;  ■      ■-  H'hen  my  glory  was  frcfb  in  mey   &c.  With  10« 

wh.it  fadneffe  may  we  call  to  minde r  he  things  that  are  pad,  and 
the  beginnings  of  Ancient  time  ?  wh^n  there  was  no  ftain  upon 
our  natures,  no  cloud  upon  our  minds,  no  pollution  upon  our 
hearts ;  when  with  pure  and  undefiled  fouls  we  could  embrace  and 
reft,  and  re  Joyce  in  the  eternal  and  incomprehenfible  good?  when 
we  remember  thefe  things,do  not  our  bowels  turn  fare  not  our  fouls 
poured  out  within  us? 

From  the  fee  on  d. 

1.  Did  man  fo  voluntarily  ruine  himfelf?  how  unlikely  is  he 
now  to  be  his  own  faviour  ?  he  that  was  a  felf-deftroyer  from  the 
beginning,  that  ruined  himfelf  as  foon  as  God  had  made  him,  is 
helikely  now  to  fa ve  himfelf?  isiteafier  for  him  to  recover  his 
Itation  than  to  have  kept  it  ?  or  hath  he  improved  himfelf  by  fin- 
ning?and  gain'd  ftrength  by  his  fall  for  a  more  difficult  undertaking; 
is  he  grown  better  natur'd  towards  himfelf  and  his  God,  than  he 
was  at  firftf 

2.  How  little  reafon  hath  he  to  blame  God,  though  he  finally 
periih  ?  what  would  he  have  had  God  to  have  done  more  to  pre- 
vent it?  he  gave  his  Law  to  direct  him,  his  threatning  to  warn 
him ;  his  promife  for  his  encouragement  was  evidently  implyed ; 
his  nature  was  fufficiently  difpofed  to  improve  and  comport  with 
all  thefe;yeth^f?ns !  is  God  ro  tacharg'd  with  this  f  fins  upon  no 
neceifity^vith  no  pretence ;  but  that  he  mult  be  feeking  cut  inven- 
tions, trying  experiments,  affayingto  better  his  ftate,  as  plainly 
defpilirg  the  Law,  fufpe&ing  the  truth,  envying  the  greatnefie,af- 
lerting  and  afpiring  to  the  Soveraignty  and  Godhead  of  his  Ma- 
ker. Had  we  (  any  of  us  )  a  minde  to  contend  with  God  about 
this  matter ,  how  would  we  order  our  caufe  ?  how  would  we  ftate 
our  quarrel  ?  if  we  complain  that  we  frruld  be  concemn'd  and 
ruin'd  all  in  one  man  ;  that  is  to  complain  that  we  are  Adams 
children.  A  chiide  might  as  well  complain  that  he  is  the  fonne  of 
a  Beggar  oraTraytor,  and  charge  it  as  injufiice  upon  the  Prince 
or  Law  of  the  Land  that  he  is  not  born  to  a  Patrimony;  this  is  a 
mifery  ro  him,  but  no  man  will  fay  it  is  a  wrong.  And  can  it  be 
faid  we  are  wrong'd  by  the  common  Ruler  of  the  world,  that  we 

Q.  2  da 


j  1 6  Man  J  Creation  in  <m  boljh  $*Xf»a.  $• 

do  not  inherit  from  our  father,  the  righteoufneffe  and  felicity  we 
had  wilfully  loft  long  before  we  were  his  children?  If  we  think 
it  hard,  we fhould be  tyed  to  termes  we  never  confcnted  to: 
Might  not  an  heire  as  well  quarrel  win  the  Magiftrate ,  that  he 
fufters  him  to  become  liable  to  his  fathers  debts !  and  to  lie  in 
prifon  if  he  have  not  to  pay  ? 

But  befides ,  who  can  imagine  but  we  fhould  have  confented, 
had  all  man-kind  taen  at  that  time  exiftent  in  innocency  toge- 
ther ?  i,  e.  Let  the  cafe  be  ftated  thus ;  fuppofe  Adam  our 
common  Parent ,  to  We  had  all  his  children  together  with  him 
before  the  Lord ,  while  the  Covenant  of  Works  was  not  as  yet 
made,  and  while  as  yet  God  was  not  under  any  engagmentto 
•the  children  of  men:  Let  it  be  fuppofed ,  that  he  did  propound 
kto  the  whole  race  of  man-kind  together,  that  he  would  capi- 
tulate with  their  common  Parent  on  their  behalf,  according  to 
the  termes  of  thatfirft  Covenant;  if  he  flood  they  (houldftand, 
if  he  f  il!,  they  muft  all  fall  with  him.  Let  it  he  confidered ,  that 
if  this  had  not  been  confented  to ,  God  might  ( without  the  leaft 
colour  of  exception ,  being  as  yet  under  no  engagement  to  the 
contrary  )  have  annihilated  the  whole  fpecies ;  for  vs  herein  can 
it  feem  hard ,  that  what  was  nothing  but  the  M  moment , 
fhould  the  next  moment  be  fuffered  to  relapfe  into  nothing  a- 
gain  ?  Let  it  alfo  be  confidered ,  that  Adams  own  perfonal  in- 
tereft ,  and  a  mighty  natural  affection  towards  fo  vaft  a  proge- 
ny, might  well  be  thought  certainly  to  engage  him  to  the  utter- 
moft  care  and  circumfpecYion  on  his  own  and  their  behalh  It 
muft  alfo  be  remembred,  that  all  being  now  in  perfect  innocert- 
cy,  no  defect  of  reafon ,  no  frowardneffe  or  perverfenefle  of 
will  can  be  fuppofed  in  any  ,  to  hinder  their  right  judgement , 
and  choice  of  what  might  appear  to  be  moft  for  their  own  advan- 
tage, and  the  glory  of  their  Maker. 

Can  it  now  pofTibly  be  thought  ( the  cafe  being  thus  ftated  ) 
that  any  man  ihould  rather  chufe  prefently  to  lofe  his  be- 
ing ,  and  the  pleafures  ,  and  hopes  of  fuch  a  ftate,  than 
to  have  confented  to  fuch  termes  ?  It  cannot  be  thought. 

For  confiderthe  utmoft  that  mi.ht  bz  objected  j  and  fup- 
pofe one  thus  to  reafon  the  matter  with  himfelf;  "  Why?  'tis 
<c  a  mighty  hazard  forme  to  fufpend  my  everlafting  happineffe 
f  or  mifery  upon  the  uncertain  determinations  of  another  mans 

"mi* 


u  mutable  will;  IhalM  truft  my  eternal  concernments  tofuch 
"  a  Peradventure ,  and  gut  my  li^e  and  hopes  into  the  hands 
"  of  a  fellow-creature? 

It  were  obvious  to  him  to  anfwerhimfelf ,  "  I  but  he  is  my 
"  father ;  he  bears  a  natural  arYe&ion  to  me ,  nis  own  con- 
u  cernment  is  included,  he  hath  power  over  his  o.vnwill,  his 
"  obedience  for  us  all ;  will  be  no  more  difficult  than  each  mans 
"  forhimfelf;  there  is  nothing  required  of  him,  but  what  his 
c<  nature  inclines  him  to,  and  what  his  reafon  (if  heufe  it) 
"  will  guide  him  to  comply  with;  and  though  the  hazard  of  an 
li  eternal  mifery  be  greatly  tremendous;  yet  are  not  the  hopes 
ct  of  an  everlading  blefiednefle  as  greatly  confolatory  and  en- 
"  couraging?  andbefides,  the  hazard  will  be  but  for  a  time, 
ct  which  if  we paffe  fafely,  we fhall, fhortly. receive  a  full  and 
tc  glorious  confirmation  and  advancement.  Certainly  ro  rea- 
fonable  man,all  this  con/idered(  though  there  had  been  no  men- 
tion made  of  a  means  of  recovery  in  cafe  of  falling,  the  confi- 
de ation  whereof  is  yet  alfotobe  taken  in  by  us)  would  have 
refufed  toconfent;  and  then  what  reafonable  man  but  will  con- 
feffe  this  to  be  a  meer  cavil ,  that  we  did  not  perfoxally  consent ; 
for  if  it  be  certain  we  fhould  have  confented  ,  and  our  own  hearts 
tell  us  we  fhould ,  doth  the  power  of  a  Creatour  over  his  crea- 
tures, fignifie  fo  little  that  he  might  not  take  this  for  an  a&uai 
confent  ?  for  is  it  not  all  one ,  whether  you  did  confent,  or  cer- 
tainly would  have  done  it ,  if  you  had  been  treated  with?  Cove- 
nants betwixt  Superiours  and  Inferiors ,  differ  much  from  thofe 
betwixt  equals;  for  they  are  Laws  as  vvell  as  Covenants,  and 
therefore  do  fuppofe  confent  (the  termes  being  in  fe  reafona- 
ble) as  that  which  not  only  our  intereft,  but  duty  would  oblige 
us  to.  Tis  not  the  fame  thing  to  Covenant  with  the  great 
God,  and  wi:h  a  fellow- creature,  Gods  prefcience  of  the  t- 
vent  (  beftdes  that  no  man  knows  what  it  is,  yet)  whatever  it  is, 
'tis  wholly  immanent  in  bimfejf(as  alfo  his  decrees  J  therefore 
could  have  no  influence  into  the  event,  or 'be  any  caufe  of  it; 
all  depended,  as  hath  been£hewn,on  mans  own  will;  and 
therefore  if  God  did  fore-fee  that  man  would  fall,  yet  he  knew  alio, 
that  If  he  wovld  he  might  Hand. 

Qj  From 


1 1 8  bnt  WHtable  fiate.  Serni.5 


From  both  JQtntly, 

i.  Were  we  once  lb  happy  ?  and  have  we  now  undone  our 
felves  ?  how  acceptable  iliould  this  render  the  means  of  our  re- 
covery to  us  ?  That  'tis  a  recovery  we  are  to  endeavour  ( which 
implies  the  former  truth)  that  fuppofes  us  once  happy,  who  would 
not  be  taken  with  fuch  an  overture  for  the  regaining  of  an  hap- 
pinefle ,  which  he  hath  lort  and  fain  from  ;  'tis  a  double  mifery 
to  become  from  an  happy  eftate  miferable;  'tis  yet  as  a  double 
happineffe  to  become  happy  from  fuch  mifery ;  and  proporti- 
onally valuable  fhould  all  meanes  appeare  to  us  that  tend  there- 
to. Yea,  and 'tis  a  recovery  after  /*//-deftru&:on  (  which  af- 
ferts  the  former  truth)  fuch  a  deftru&ion  as  might  reduce  us 
to  an  utter  defpaire  of  remedies ,  as  rendering  us  incapable 
to  help  our  felves  ,  or  to  expect  he^  or  pity  from  others.  O 
how  welcome  fhould  the  tydings  of  deliverance  now  be  to 
Rem. 3  z4j&c  us  /  how  joyful  an  entertainment  fhould  our  hearts  give  them 
1  Cor.i  30^31  upon  both  thefe  accounts?  how  greatly  doth  Scripture  com- 
Eph.  1.5,7.  mand  the  love  and  grace  of  Chrift  under  the  notion  of >  Re- 
"^  deeming  ?  a  word  that  doth  not  fignifie  deliverance  from 
Jin. fie  mifery  only  ,  but  alfo  connote  a  precedent  better 
(late  as  they  expound  it ,  who  take  the  phrafe  as  Scripture  u- 
fes  it,  to  allude  to  the  buying  out  of  Captives  from  their  bon- 
dage. And  how  fhould  it  ravifh  the  heart  o*f  any  man  to  have 
mercy  and  help  offered  him  by  another  hand  ,  who  hath  pe- 
rilled by  his  own  I  how  taking  fhould  Gofpel-grace  be  upon 
this  account  ?  how  (hould  this  confederation  engage  fouls  to 
value  and  embrace  it  f  'tis  urged  (we  fee)  to  that  purpoie 
Hofea  1  ?.  p.  O  Ijrael ,  thou  haft  deftroyed  thy  fdfy  but 
in  me  is  thy  helf  ;  and  verfe  10.  it  follows,  /  wiH  be  thy  King; 
where  is  any  other  that  wiH  jave  thee  ,  &c.  And  chap.  14.  i. 
O  IfraJ,  return  unto  the  Lord>  for  thou  hast  fallen  by  thine  ini- 
quity. Now  (friends)  dobutferiouflyconfiderthis.  If  you  be- 
lieve the  truths  you  have  heard,  how  precious  fhould  Chri(t  be 
to  you  ?  how  precious  fhould  the  Gofpcl ,  the  Ordinances ,  and 
Mmiftry  of  it  be  ?  Do  you  complain  that  formerly  you  were  not 
treated  with  ?  by  all  thefe  God  now  treats  with  you.  Now  your 
own  perfonal  confent  is  called  for ;  not  to  any  thing  that  hath 

the 


Serm. 5 .  Mans  Creation  in  an  holyj&c.  119 


the  leaft  of  hazard  in  it ,  but  what  fhall  make  you  certainly  hap- 
py, as  miferable  as  you  have  made  your  felves  ^  and  there's  no- 
thing but  your  confent  wanting;  the  price  of  your  Redemption 
is  already  paid  ;  'tis  but  taking  Ch rift  for  your  Saviour  and  your 
Lord,  and  living  a  life  of  dependance  and  holinefle  for  a  few 
dayes,  and  you  are  as  fafe  as  if  you  were  in  glory;  will  you 
now  ftick  at  this  ?  O  do  not  deftroy  your  felves  a  fecond 
time  ,  and  make  your  felves  doubly  guilty  of  your  own 
ru  ine. 

2.  Was  our  ftate  fo  good,  but  mutable?  what  caufe  have 
wc  to  admire  the  grace  of  God  through  Chrift,  that  whom 
it  recovers  >  it  confirmes  ?  It  was  a  blefled  ftate  ,  that 
by  our  own  free  will  we  fell  from  ;  but  how  much  bet- 
ter (even  upon  this  account  )  is  this,  which  by  Gods  free 
grace,  we  are  invited  and  recalled  to? 


THE 


W$WW^ffiWWff$WiiW 


no 


J$  Oy 


OA. 


sctvtt.*; 


THE 


COVENANT 


O  F 


WORKS. 


^Dtfn  *7W 


tmon  mo 


Ge  n.  a,  1 6,  17. 
^rf  the  Lord  God  commanded  the  man ,.  faying, 
of  every  Tree  of  the  Garden*  thou  may  ft  free- 
ly eat  j  but  of  the  Tree  of  the  know ledge  of 
good  and  evil  thou  fhalt  not  eat  of  it ;  for  in 
the  day  that  thou  eatett  thereof,  thou  fhalt 
fnrely  dye Hebr.  Dying  thou  foalt  dye. 

s£  He  next  head  in  the  body  of  our  Religion  which 
^  falls  this  Morning  to  be  fpoken  to  in  Courfe , 
IS,  Qods  Covenant  made  with  Adam  before  the 
fall,  which  we  call  a  Covenant  of  Worlds  ;  and 
we  ground  our  Difcourfe  upon  the  Text  read  to 
you. 
When  God  would  communicate  his  goodneffe  to  the  creatures, 

he 


Serm,6.  The  Covenant  of  Wor!\s.  x  3  f 


Cilv'n, 


he  made  the  world  out  of  nothing  for  his  own  glory,  bur  efpecial- 
ly  man  after  his  Image  ;  this  inferiour  world  he  provided  for  nuns 
houfj  and  habitation  ;  but  hedrefleLhandrrimmeth  one  pare  for 
him  efpecially,  and  calls  it  "T^ra  itfe.  In  the  Paradife  orpleafanc 
Garden  he  was  nor  to  live  idly,  but  mutt  drefle  and  keep  it.  In 
the  midft  of  all  mans  enjoyments  which  the  Lord  allows  him  with 
a  liberal  hand,  yet  he  lets  him  know  wiihall  he  was  under  fubje&i- 
on,  though  Lord  of  all,  and  therefore  gives  him  a  command  ; 
obfecuii  examen^  &  obedient nt  quo  Idar.i  rudiment  um  ;  a  tcjl  and 
try  a!  cf  his  cbsdiexce  to  which  God  trains  him  up. 

As  Lords  when  they  let  out  their  Lands  to  Husbandmen,  re- 
ferve  Fomewhat  to  themfelves  which  the  Tenants  are  not  to  med- 
dle with,  that  they  may  have  fome  check  upon  them;  fo  God  M!tfcul' 
here.  That  which  the  Lord  commands  'si  dam 'was  no  hard  mat- 
ter; he  grants  him  a  vaft  latitude  to  eat  of  all  freely,  only  one  Oecol. 
fort  excepted,  in  which  exception,  as  God  was  not  envious  to 
him,  (  as  the  Envious  One  luggefted  )  fo  was  not  this  Com- 
mandment grievous  to  him. 

Objett.  It  may  be  ob je&ed  from  i  Tim,  i .  9.  The  Law  is  not 
made  for  a  righteous  man ;  why  then  for  Ad  aw  in  his  ri-  h- 
teouFneffe  ? 

Refol.  yaul  means  good  men  do  not  Fo  need  the  Law  as  bad 
men  do;  for  good  Laws  rofe  from  evil  manners;  yet  in  a  Fenfe 
the  Law  is  given  for  righteous  men,  not  co  juftifie  them,  for  it 
finds  them  juftified  already,  and  paft  the  condemnation  of  the 
Law;  it  finding  them  a!  fo  fan&ified,  it  treats  them  not  as  ene-  Bc^' 
mies,  but  leads  them,  and  delights  them  confenting  to  it.  This 
ferves  to  explode  the  errour  of  Antinemians  and  Libertines  t\  fo 
then  God  to  declare  his  Sovefaignty,  and  mans  Fubje&ion,  gave 
Adam  though  innocent,  a  Law.  Mark  how  God  bound  mans 
obedience  with  a  double  fence  ;  firft,  he  fenced  him  with  a  free 
indulgence  to  eat  of  all  but  one,  this  was  an  Argument  to  his  in- 
genuity ;  fecondly,  by  a  fevere  prohibition  upon  pain  cf  death  ; 
by  the  firft  the  Lord  wooes  him  by  love ;  by  the  fecond  he  frights 
him  by  the  terrour  of  his  juftice,  and  bids  him  touch  it  if  he 
durft. 

Obferve  among  all  the  Trees  of  the  Garden  there  are  two  here 
mentionedin  a  more  peculiar  manner;  the  Tree  of  life,  and  the 
Tree  of  knowledge,  which  are  called  by  Divines  two  Sacraments^ 

R  in 


122  The  Covenant  of  Works*  Serm.6. 

in  a  large  fenfe;  in  which  fenfe  alfo,  the  Ark^  of  Noah ,  the  fire 
TUmrn,  which  defcendcd  and  burnt  the  Sacrifice ,  the  haptifme  of  the 
Red  Sea  and  Chad,  the  Manna,  ihe  water  out  of  the  Rock^, 
the  pouring  out  of  the  blood  of  the  Sacrifices •,  the  Land  of  (,'a- 
naan,  the  Tabernacle,  Temple ,  Arl^  of  the  Teftimony,  the  pro- 
pitiatory, the  golden  Candleftlck^y  the  twelve •  ft  ones  taken  out  of 
Jordan,  with  the  pool  of  Bethefda  ;  all  thefe  I  fay  in  a  large  fenfe 
are  Sacramental  Symbols  of  the  Covenant  of  Grace,  or  extra- 
ordinary  Sacraments;  but  the  Tree  of  knowledge,  and  Tree  of 
life,  are  called  Sacraments  of  the  Covenant  of  works. 

By  thefe  the  Lord  did  fignific  and  feal  to  onr  firtt  Parents,  that 
they  fhould  alwayes  enjoy  that  happy  Hate  of  life  in  which  they 
were  made,upon  condition  of  obedience  to  his  Commandments  ; 
i\  e.  in  eating  of  the  Tree  of  life,  and  not  eating  of  the  Tree  of 
knowledge. 

For  it  was  called  the  Tree  of  life,  not  becaufe  of  any  native 
property  and  peculiar  vertue,it  had  in  it  felf  to  convey  life;  but 
Symbchcally  ,  Morally  and  Sacrament  ally,  it  was  a  jfign  and  ob- 
signation to  them  of  life  natural  and  fpiritu'al  to  be  continued  to 
them,  as  long  as  they  continued  in  obedience  unto  God. 
'Ahi%  In  like  manner  the  Tree  of  knowldge  of  good  and  evil  was 

fpoken,  from  the  fad  event  and  experience  they  had  of  it  ,  as 
Sampfon  had  of  God  departed  from  him  when  he  left  his  Nazar 
jitirii  haire  by  JDdilah. 
Now  that  a  Covenant of  Works' hy  in  this  Commandment  is  clear; 
i.  Becaufe  that  was  the  condition  of  mans  Handing  and  life,  as  it 
is  exprefly  declared  ;  2.  Becaufe  in  the  breach  of  that  Command- 
ment given  him,  he  loft  all . 

This  obedience  as  it  was  Charter' ft  led  to  Adams  Cove- 
nant, and  Contradij 'in guifted  to  the  Covenant  of  Grace,  was 
p.  rfc tf,  pcrfon,  /,  and  perp.  t  uL  In  a  fenfe,thcagh  different  from 
th.  other,ihofe  three  things  are  required  in  our  obedience  under 
the  Covenant  of  Grace,  i  or  in  reference  to  the  Covenant.nor  to 
juflification  ;  neither  is  our  perfonal  ri-hteoufneffe  perfec~tj  mean 
legally;  yet  is  it  perfc£t,though  not  in  us,  but  in  our  furety ;  nei- 
ther was  the  Covenant  made  primarily  with  us,  but  with  him,  and 
with  us  in  him,  and  on  his  account  ♦  even  as  God  made  the  Cove- 
nant of  Works  primarily  with  Adam,  and  with  us  in  him  as  our 
hzjid  inclusively. 

Now 
- 


Serm.6.  The  Covenant  of  Works.  *  3  3 

j 

Now  for  our  batter  opening  this  doctrine  to  you  I  il.ail  pro- 
pound and  anfvver  fome  queftions. 

1.  What  is  meant  by  Covenant  ? 

2.  What  ground  we  have  to  call  it  Adams  Covenant,  or  aCcv:- 
nant  of  Works. 

3.  Wherein    dsth     the    Nature  and  1  eno/.r  of  it  con  ft  ft  ? 

4.  Whether  the  Covenant  of  Works    was  revived  and   repeated 
to  Jfrael  ? 

$.   How  long  it  lafted;  whither  till  novo  tint)  any} 
Que  ft.  1.    What  is  meant  by  Covenant,  name  a  nd  thing  f 
Anfw.  The  word  in  the  Hebrew  is  nH3  Btrith,  which  hatha 

threefold  derivation,  very  fit  to  be  taken  notice  of  for  clearing  of 

the  nature  of  the  Covenant. 

1.  From  Barah  tochoofe,  becaufetheperlonsare  chofen  be- 

tween  whom  the  Covenant  0:  Agreement  is  made.-  Indeed  Gods  '   '■* 

Covenant  with  man  is  not  only  with  his  elett  and  chofen  ones , 

but  a  fruic  and  effect  of  our  eletiion ;  yea,  the  Lord  doth  encline 

our  wills  to  make  choice  of  him,  and  of  his  terms.     /  have  made 

a  Covenant  with  my  chofen -y  fo  a<rain2    Cho$fe  you  whom  ye   wiU^ri  0 

ferve;  ye  arewitnejses  again ft  your  J elves  this  day,  that  )ou  have  jofh.  24.17,1  a 

chofen  the  Lord. 

2.  Or  elfe  this  word  Berith  Covenant  maybe  taken  from  Ba-  . 
rah  to  eat,  becaufe  they  were  wont  to  eat:  together  of  the  Sacri-       ^im% 
ficeflain  and  provided  at  the  making  of  the  Covenant,  at  which 

time  they  had  a  Feaft;  hence  the  Apoftle  fpeakingof  the  Eucha- 
nft,  the  figne  and  feat  of  the  Covenant,  and  which  is  afpiritual 
Food  and  Feaft  upon  a  Covenant  account,  faith,T/?^  Cup  is  the 
New  Teftament  ,  or  New  Covenant  in  my  blood  ,  1  Cor. 
11.  25. 

3.  Or  from  Bathar  to  cut  and  divide  afunder,  by  tranfpofing  *)n3 
a  letter;  for  fo  thefacrifice  was  divided,  and  the  Covenanting 

parties  were  to  pa  fie  between  ihe  parts  :    Thus  Abraham  entred 
in t®  Covenant  with  God,  and  he  took^a  Heiftr,  Shee  Go.t,  and      6«5i ?? 
a  Kamme,  and  divided  them  in  the  midft,  and    laid  one  piece       '   *'    IQ* 
again  ft  another,  Ver.  9. 10.    And  behold  a  burning  Lamp  pajfed 
between  thofe  pieces,  in  that  fame  day   the  Lord  made    a  Covc-Vtt*  17.  X& 
nant  with  Abraham.  This  cutting  of  the  facrifice  into  pieces,and 
pafftng  thorow  was  a  lively  and  dreadful  ft  one  ,    that  the  party 
who  jhould   breaks  Covenant  ,   fhould   be  cm  afmdcr%   and  into 

%^  2  pieces  f 


1 3 4  Ibe  Covenant  of  Works.       Serm. 6. 

pieces,  as  he  well  d  fe  veAy  and  as  he  at  leafl:  implicitely  impre- 
cated upon  himfelf ;  notable  to  this  purpofe  is  that  in  the  Prophet 
Jeremy,  I  will  give  the  men  that  have  tranfgreffed  my  Covc- 
Jcr.  34. 1 8, 1 9,  nant  ^  which  have  not  performed  the  words  of  the  Covenant 
ao.  which  they  made  bef'.re  me,  when  they  cm  the  Calfe  in  twaine  , 
a;-dpajfed  between  the  farts  thereof, the  Princes  of Judah,the  Princes 
ef  jer:frale:w,  the  Sunuchs  and  ths  Priefls,  and  all  the  People 
of  the  Land,  wh'ch  faffed  between  the  -parts  of  the  Calf,  I  will 
even  (rive    them    into  the  hand  of  their  enemy,  into  the    hand  of 

them  that  fe  l^their  Ife,  &r.  that  is,  to  be  (lain  and  cut 

in  pieces  by  the  Sword.     And  herein  I  take  the  Emphafis  of  the  ex- 
Lev.  z6.  2"*    preffionto  lie,   J  will  bring  a  Sword  upon  yoH  which  jh all  avenge 
the  quarrel  of  my  Covenant ;  i.e.by  cutting  them  afunder. 

And  this  cuftome  was  conveyed  to  the  Gentiles,  they  went  be- 
tween the  fire,  and  carried  a  Sword  in  their  hands,  and  fo  took  an 
Ub  10-  contra  ^  .  ag  Cyr}[  provCS  ou,of  Sophocles. 

Thus  Virgil  fpeaking  of  Romulm   and  Tatinsy 

Htnc  fadus  h  _  Cape   iunq-ebant  foedera  pore  a. 

fado  am  malt  J      '     *■  J  * 

fait  maftate.  ..  »•'••/**  i         i  r 

They  cm  a  Sww:  in  j  under ,  and  made  a  League ;   and  to 

name  no  more,  Tims  Liviw  fpeaking  of  the  League  between 

the  Romans,  and  Albans, the.  Tcecialhs ,  Herald  or   Mirdfter  of 

thofe  Ceremonies,  cryed,  If  the  Romans  fhall  falfifie  by  publlck^ 

and  wicked  fraud,  in    that  day  O  Jupiter  do    thou  fo  fmhe  the 

Romans.,  as  I  '{mite  thu  Swine,  and  fo  knock't  the  Swine  on  the 

headwih  a  Rone. 

By  all  which  it  appears  that  Covenants  have  been  ever  held  fc- 
femn,  and facred  things,  and  that  men  by  breaking  of  them  cfc- 
ferved  dreadful  punifhments. 

In  like  man.'  er  there  was  thefhedding,  dividing,  and  fpiinkling 
of  blood  at  the  miking  of  Covenants,  and  hence  i:  was  called  the 
Exod.  24.  £,7,  blood  of  the  Covenant ;  Mofes  took^  half  the  blood  and  put  it  in 
&  Bafohs,  and  half  of  the  blood  he  fjrrinkjea  on  the  Altar,  and  le 
toof^  the  book^of  the  Covenant,  and  re. id  in  the  audien  e  of  the 
people,  and  they  J 'aid,  A 11  that  the  Lord  hath  faid,  will  we\de^ 
and  be  ob-die;jf3  and  Mofes  tco\  the  Hood  and  fprink/ed  it  on 
the  people  and  faid,  B.hold  the  blood  of  the  Covenant  which  t\ye 
Lord  hath  made  with  yon  concerning  all  thefe  words:  Note,/1/? 

ffrinkled 


Scrm.6.       The  Covenant  of  Work*.  125 

ffrlnkjed  the  Altar  infield  of  God>  why  being  inorporea/,  and  a 
Spirit  y  co  ft  Id  nrt  be  /printed,  yet  being  a  Covenant  p  arty  y  won  Id 
have  the  Altar  ffrinkbed  for  him. 

So  much  fhall  ferve  for  the  firft  Queftion,  fetting  forth  in 
our  Anfwer  to  ic  the  name  and  nature  of  a  Covenant  in  gene- 
ral; the  fecond  Queftion  follows. 

Qiiefl.  2.  What  ground  we  have  to  fpeak  of  Gods  Covenant 
with  Adam,  and  to  call  ic  a  Covenant,  there  being  no  mention 
of  it  here  in  the  Text,  nor  elfewhere  in  Scripture  do  we  read  of 
Cods  Covenant  with  Adam. 

aAnfvp.  However  the  name  be  not  here,  yet  the  thing  is  here 
and  eljewhere,comparing  Scripture  with  Scripture  ;  it  is  a  nice  ca- 
vil in  Soclnlahs  tocallfot  the  word  Satufattiony  others  for  the 
word  Sacrament,  others  for  the  word  Trlrfty ,  others  for  the 
words  Faith  alone  jufiifying^  others  for  the  word  Sabbath  for 
Lords  day,  &c.  and  thence  to  conclude  a°ain(t  Satisfaction,  Sa- 
craments, Trinity,  Juflificauon  by  faith  alone,  and  Sabbath,  for 
want  of  exprefle  words,  when  the  things  themfeifes  are  lively 
fet  down  in  other  words ;  fo  in  this  cafe  of  Gods  Covenant  with 
Adam,  we  have  i.  Gods  Command  which  hys  mm  under  an 
obligation.  2.  We  have  Gods  promife  upon  condition  of  obedi- 
ence. 3.  We  have  Gods  threatning  upo.:  rrsdi  (obedience;  4.WC 
have  their  understanding  it  fo,  as  appears  in  Eves  words  to  the 
Serpent.  %.  We  have  the  two  Trees  as  figns  and'  fymbols  Chap.  3.  $ 
of  the  Covenant.  6.  We  have  a  ftcond  Covenant  ,  and  a 
7\(op  Covenant,  therefore  there  was  a  firft  and  Old  Co- 
venant ;  a  Covenant  of  Grace  Hippo feth  one    of  Works. 

Object.  If  any  iTull  fay  by//-/?  and  dd  Covenant  was  meant 
Cods  Covenant  with  lfraely  and  not  with  Ad.im\  and  fo  by  Co- 
venant of  Works  the  fame  is  meant,  namely  that  which  the 
Loro'madeat  Mount -Sinai. 

Af.f.v. Hereunto  I  anfwer jThere  is  a  repetition  of  the  Covenant  H  , 
of  Woikswith  Adam  intheLawof  M?f*s?  asinthatof  the  A-  "a! ll'I'z     ' 
poftle  to  the    CjaLitlans,  The  haw  is  r.o:  of  filth ,  b  :t    the  man  Rom.  i<j.  * 
that  doth  th.fe  things  fhaW 'live  in  them;  fo  like  wife  to  the  Ro* 
m^nsy  Mofes  d? (tribes  the  righteoafnsfi  which   is   of  the  Law , 
that  the  man  who  d  th  theje  things  (hall  live  in  them :    Thus  it 
was  with  Adam  piincipally  and  properly;  therefore  he  was  under 
a  Covenant  of  Works,  when  God  gave  him  that  command  in  my 
Texr.  '  II  3  £*<#•  fe 


1 26  The  Covenant  of  Worths.         Serm.  6. 

Qtett,  3.  Wherein  then  doth  this  Covenant  of  Works 
confill  ?  what  is  the  nature  ,  tenour  and  end  of  it  as 
fuchj? 

Anf»*  1.  This  Covenant  required  working  on  our  part  as  ths 
condition  of  it  for  juftification  and  happinefle;  therefore  called  a 

Gal.  3.  is.  Covenant  of  Works;  thus  before,  the  man  that  doth  thsfe 
things  Jhall  live.  Working  indeed  is  alfo  required  under  grace 
now;   but   1.  Not   to   J  unification  ;    2.   Not  from  our  own 

Ephef.  2,  8.   P°wer;    3*  Not  previous  to  faith,  which  workfth  by  hve,and 

Jam.     a.    20.  lives  by  workings  but  man  lives  by  faith. 

2.  Afecond  Charatteriftical  figne  of  the  Covenant  of  Works 
is  this,that  in  and  under  it  man  is  left  to  ftand  upon. his  own  legs 
and  bottome,  to  live  upon  his  own  ftock  ,  and  by  his  own  indu- 
ftry ;  he  had  a  power  to   ftand,  and  not  to  have  fallen  ;   this 

Gen  1    27      *S    meant    w^2n    lt    ls    &*d  *     Ge<^    creatcd  m<in    *n    his    own 

Image. 
Ecclcf.  7.  19.      And  again  ,    This  only   have  I  found  that  God  made    man 

upright. 

3.  In  the  firft  Covenant,  namely,  that  of  Works ;  man  had 
no  need  of  a  Mediatour;  God  did  then  ftipulare  with  zAdam 
immediately;  for  feeing  as  yet  he  had  not  made  God 
his  enemy  by  fin ,  he  needed  no  days- man  to  make  friends 
hy  interceflion  for  him. 

After  mans  Creation  God  faid,  He  faw  every  thing  which  he 
Gen.  1.  ulr,  ^  mHde<>  and  behold  it  was  very  go9d ;  and  after  the  Covenant 
made  in  chap.  2.  its  faid,  They  were  naked,  and  they  were  not 
afhamed  ;  i.  e.  They  had  not  contracted  guilt  by  commit- 
ting of  finne  ,  from  whence  onely  arifeth  fhame  ;  there- 
fore under  the  Covenant  there  needeth  no  Mediatour. 

And  hence   UWofes  Law  was  not  properly  a  Covenant   of 
Gal. 3,1  $t      Works,   becaufe   that   Law   was   given    in    the  hand    of  a 
{jMediatoirr, 

4.  The  Covenant  of  Works  once  broken,  God  abates  nothing 
of  hisjuftice,  no  not  upon  repentance,  but  the  foul  that  finned , 
dyed.  Mark  our  Text,  Thou  fk  a  It  dje  the  death,  by  which  dou- 
bling of  the  words  in  the  Hebrew  Idiom  of  fpeech ,  is  meant 

fdtablus.  Vehemerxy  and  Certainty,  which  was  effected,  and  fo  had  con- 
tinued inevkably,without  the  help  of  another  Covenant  hinted  in 
that  firftpromife,G«*.  3.1?. 

For 


Serm.  6.  The  Covenant  of  Works.  127 


For  ihe  firft  Covenant  gives  no  relief  to  a  poor  finner  when  he 
hath  broken  it,  but  leaves  him  hopelefle  and  helpleffe  un- 
der   a   fearful   expectation    cf   wrath   and    fiery    indignation. 

5.  The  Lord  in  the  Covenant  of  Works  accepts  the  perfon  for 
the  Works  fake;  that  is,  he  mainly  looks  at  the  work  how  ade- 
quate it  is  to  the  command  and  rule  which  he  fo  exactly  heeds,that 
upon  the  leaft  failer  his  juftice  breaks  out  in  wrath,  neither  can  a- 
ny  perfonal  excellency  in  the  world  falve  the  matter;  Cur  fed  **D 

he  that  continticth  not  in  all  the  words  of  the  Law  to   do   them ,         '  27'     c* 
and  all  the  people  (hall  fay  Amen;  a  doleful   Amen;  and  whofoever  T,m  ,    T 
keep    the   whole    Law ,    and    offends    in   one   point  ^  ts  guilt)  of 
all:   Note  that  whdfievers  God  refpefls   no   mans  perfon   in 
that  cafe. 

6.  The  Covenant  of  Works  in  performance  of  the  condition 
leaves  a  man  matter  of  boafting  and  glorying  in  himfelf,  and 
makes  God  a  debtour  to  hi  n. 

14 htre  is  boaftir.g  f  'tided;  by  what  Law}    of  worlds ? Koau 3    17, 

Nay;  as  if  he  had  fa i  the  Covenant  of  Works  affords  matter  of 
boafiing  to  him  th?  >rkethto  juftification  by  his  ownperfonai 
power  and  righte^,;: neffe. 

Now  to  him  that  h  is  the  reward  rccko^edyiot  of  graceyR°m>  4  4. 

but  of  debt;  i.  e.  i:  obiigv:th  God  to  pay  it  him  as  a  due  ,  which 
is  the  language  of  Tharijees  and  Papifts;  which  were  juftly  chal- 
lenged and  claimed;  1.  Were  we  indeed  under  a  Covenant  of 
Works,  and  not  of  Grace;  2.  Were  our  works  perfect  :  5.  Did 
we  not  lye  at  Gods  mercy  for  our  guilt ;  All  which  declare  man 
impotent,  and  grace  neceffary,  and  withal  Jews  and  Papifts  y 
to  be  enemies  to  the  Croffe  of  Chrift  and  Covenant  of 
fc>race,and  under  a  Covenant  of  Works,  of  which  more  anon. 

7.  The  Covenant  of  Works  leaves  a  man  flill  in  doubt  while 
re;.;nginir,  in  that  Rate,  becaufe  it  is  a  mutable  (late  at  beft;  he 
had  ali  in  his  own  hands,  and  then  Satan  cunningly  rooked  him  of 
all :  Go:!  purs  him  into  a  goodbottome,  and  leaves  him  to  be  his 
own  pilot  at  Se3;  the  Divel  aflaults  him,  and  finks  him;  and 
therefore  the  fecond  Covenant  takes  all  into  Gods  hands,  that 
k  may  continue  fafe  under  his  Father  by  care  and  cud  or1- 
dy  ;  1  Pet.  1.  4,  5.  John  10.  28,29.  and  fo  gives  the  fool 
good  fecurity  againtt  death  and  danger,  which  tjidam  had  not 
while  he  flood ;  much  leffe  can  any  rich  or  honourable  man  in  his 

fools 


iz8  7be  Covenant  of  Work* .  Serm.6 


fools  Paradife  here  in  this  world,  fay  his  Mountain  is  immoveable, 
his  glory  unchangeable,  feeing  it  pafle^h  away  as  a  Pageant ,  i 
Cor.7.31.  if  Adams  Paradife  was  fo  rnu:able,much  more  theirs; 
if  he  flood  not  in  his   integriry,  how  fhall  they  flar.d  in  their 
iniquity  t 

8.  The  Covenant  of  Works  was  made  with  aH  men  in  Adam, 
who  was  made  and  flood  as  a  publick  perfon,  head  and  root  in  a 
common  and  comprehenfive  capacity  ;  I  fay  it  was  made  with  him 
asfuch,and  with  all  in  him  :  Quo  man  ft  remanent;^  &  q  w  fere- 
mtc  feribat  5  he  and  all  flood  and  fell  together ;  for  even  the  E- 
left  may  fay,  We  are  all  by  nature  the  children  of  wrath  as  well 
>m.  3. 19.  <u  oth:rs\  and  that  of  Sl.PanlyfVe  knove  that  what  things  foever  the 
haw  faith)  it  faith  to  them  who  are  under  the  Law  that  every 
worth  may  be  flopped^  and  all  the  world  may  become  guilty  before 
CjJ. 

But  the  Covenant  of  Grace  is  a  d'fer  imitating  thing  ;  it  takes 
in  feme,  and  leaves  out  others ;  Chrifl  is  not  a  head  in  Covenant 
with  ail,as  Adam  was,  but  of  his  Ele&  only ;  for  we  finde  ma- 
ny in  the  world  under  the  headship  of  Satan  and  Antichrifl,  and 
old  Adam)  who  are  out  of  Chrifl,  not  only  becaufe  unconver- 
ted as  Saints  them fe Ives  are  before  regeneration,  but  out  of  Chrifl 
in  the  account  of  Gods  Election,  Donation  and  Covtnilni % 
who  have  none  of  his  Jpeciallovey  nor  ever  fhall  have. 

Thus  I  have  briefly  opened  the  difiinguijhing  CharaB;rs  of 
the  Covenant  of  Works,which  might  have  been  more  enlarged 
by  thofe  of  the  Covenant  of  Grace,  which  is  eafily  done  by  way 
of  oppolition  and  companion  one  with  the  o^her ;  and  therefore, 
and  for  brevites  fake  I  omit  it ;  and  come  to  the  next 
queflion. 

Que  ft.  4.  Whether  this  Covenant  of  Works  made  with  aAdam, 
was  revived  and  repeated  to  Ifrael  in  Mcfes  time;  and  if  fo,  in 
what  fenfe,  and  why  ? 

Anfw.  I  anfwer  affirmatively,  that  in  fome  fort  the  Covenant 
of  Works  was  revived  and  repeated  to  them,  which  appears  from 
thefe  grounds. 

1.    They  were    tyed   to   Commandments  under  a  curfe. 
Gal.  3.    10.         2.  Blefling  is  promifed  to  obedience;  they  are  both  fet  down  by 

Dcur.z8  1 5 2,    Mofes  at  large  in  Deuteronomy)  chap.  28.  and  elfewhere. 
&  vcr,  if.  \6> 


Scrm.6.  the  Covenant  of  Works.  i  z<? 


3.1c  i?  exprefly  called  a  Covenan:,I  mean  the  giving  of  the  Law 
for  obedience.  Deut        % 

The  Lord  God  mad.:  a  Covemnt  with  imri  Uorcb. 

4.  Lisoppofedto  the  Covenant  of  Grace  as  another  Cove- 
nant upon  this  very  diiiinguilhing  account  of  obedience  and  faith , 
works  and  grace,   as  you  may  fee"  at  large  among  other  places  in  H  b  g  tf.     ^ 
that  of  the  Hebrews.  9  10'3&c. 

Now  there  are  foure  principal  ends  which  the  Lord  had  in 
fo  doing. 

1 .  That  he  might  hereby  make  men  know  what  fin  is, how  prone 
we  are  to  it,  and  how  averfe  and  head-flrong  againft  all  good;  this 
is  done  by  a  Law  of  Works,  Rom.~j.-j.  to  the  13.  v£r.  This  in- 
deed is  Gods  clear  glaffe  by  which  he  discovers  to  us  the  moral 
and  penal  evil  of  fm;  fo  Kow.3.20. 

2.  That  hereby  the  Lord  r.:ight  hold  men  in  to  obedience  by  a 
ftrongcurb;  becaufe  we  are  fo  apt  to  break  fence,  he  hedgeth  up 
onr  way  with  thorKes^HoL2.^y6. 

3.  That  God  might  ji op  every  month ,  and  make  all  guilty  be- 
fore hint) Rom.  3.19. 

4.  That  men  may  hereby  be  lafh't  and  driven  to  Chrift  as  with 
a  School-mafttrs  rod,  to  fee  an  abfolute  need  of  him ,  and  to 
make  out  hard  after  him,  Cjal.  3. 22, 23, 24. 

For  men  care  not  to  run  to  a  City  of  Refuge  unleffe  the  avenger 
of  blood  follow  behinde  at  their  heels ;  neither  do  the  whole  need 
or  regard  the  Phyfician,  but  the  fick  and  wounded. 

Yet  notwtthftanding  all  this,  they  were  not  properly  under  a 
Covenant  of  Works,  neither  was  the  law  given  to  them  as  fucha 
Covenant  meerly. 

1.  Becaufe  as  the  Law  was  to  convince  of  {in,  fo  it  fhewed  the 
expiation  of  fin,and  therefore  their  Sacrifices  were  killed  and  the 
blood  fhed  and  fprinkled,  Beb.  9.  22,  23. 

2.  The  Covenant  at  Mount  ewW.was  not  made  with  all  with- 
out exception  as  Adams  was,  but  only  with  afeleS  people,  even 
with  IfraeL 

3.  Becaufe  the  Lord  ftill  puts  them  in  minde  of  his  pro- 

mife  to  Abraham,  which  included  Chrift,and  faith  in  him,and  was  Ga!'5%  I*'i;* 
no:  null  by  the  Law. 

Q*ejt.  5-  The  laft  queftion  is  how  long  this  Covenant  lafied,  and 
whither  any  be  under  a  Covenant  of  Works?  f 

S  Anfrv. 


,  2  o  The  Covenant  of  Works.  Serm.6. 

c/fnfiv.  Moftftrictly  it  was  but  to  the  giving  of  the  firft  pro- 
rnife,  tor  then  the  Covenant  of  Grace began,but  was  more  large- 
ly and  clearly  revealed  (till  the  coming  of  Chrift)  by  the  Law 
and  the  Prophets  ;  but  was  molt  perfpicuoufly  and  fully 
by  Chrift  himfeif  in  his  doftrine  and  death,  and  by  the  abun- 
dant pouring  out  of  his  Spirit. 

Howbeit  all  along  and  to  this  day  every  natural  man  is  under  a 
Covenant  of  Works,  becaufeoutof  Chrift,  therefore  under  the 
Law,and  the  curfe  of  it ;  for  which  caufe  the  Covenant  of  Works 
Ftdus  natur*.  is  by  fome  called  the  Covenant  of  nature. 

Again,  all  they  which  look  for  righteoufnefle  and  falvation  by 
the  power  of  their  wills,  by  theftrength  of  nature,  and  by  per- 
formance of  duties,  as  Jewsy  Turks,  TbiUfophers,  Papiftsy  So- 
Gal.4.  24>aj.  ciniansy  Pelagians-)  thefeareall  under  a  Covenant  of  Works, 
they  are  not  under  grace;  they  are  of  Hagar  the  Bond-woman , 
of  (JVLomt  Sinai  which  anfwers  to  Jerusalem  which  now  is , 
which  is  in  bmdage  with  her  children ,  as  the  Apoftle  fpeaks  in 
his  elegant  Allegory. 

1  come  now  to  draw  fome  Corollaries  from  this  doctrine  of  the 
Covenant  of  Works  thus  propounded,  inapra6tical  way  of  ap- 
plication, and  that  briefly. 

CoroL  1.  Itfervesfor  admiration^  to  wonder  with  a  holy  afto- 
nifhment  at  the  Lords  infinite  condefcending  love  in  making  a 
Covenant  with  poor  man. 

1.  Becaufeitwasafreea&in  him  to  doit,  he  lay    under    no 
Rom.  9  1 5,1  tf.  compulfion  io  lt ; nothing  of  merit  or  profit  in  a  defpicable  worme 

'  appears  as  a  motive  to  k  ;  it  was  a  royal  a&  of  glorious  grace  from 
the  King  of  heaven  to  vile  creatures :  O  wonderful ! 

2.  Becaufe  as  it  was  free  for  him  to  do  it,  fo  he  bound  his  hands 
by  it,  and  as  it  were  loft  his  freedome  by  it ;  for  his  truth  holds  him 

Hcbr. 6*  18.    faft    to    it,    by  which  its  impofjible  for   him  to  change.     Q 
wonderful ! 

3.  He  made  the  fir  ft  offer,  he  prevented  us  by  his  gteceJke  loved 
m  firft,  1  John  4.   10,  19.  aii  this  appeared  in  th~  firft  Govfe- 

,     mnt  with  us,in  vouchfaftn?,  us  to- make  any  at  all  with  him:  Iuefia- 

¥e<h-?T>ti  uri-bdis  mijencordia  Vivirut  Argumemum  q»cd  ipfum  mmsn ,  tfje 

691&  cetera?,    inquam  Dews  o£ttrnm  fadtu  ipfum  primus  offer t ,  mtllis  ad  hoc 

hominnm  merit  is  adaliusyfed  mera  &  nativa  bomtate  impulfns ; 

we  fc'io  an  hnmanum  ingen'mm  hoc mj/fterinm  vel  plene  tenciperc^ 

vcl 


Scrrd.6.  The  Covenant  of  Works.  131 

vel  dlgnis  Uudibus  evehere  fojfit.  Unfpeakible  mercy  that  the 
eternal  God  llioukl  firft  offer  to  league  with  us ,  moved  to  ic  by 
no  merit  in  us,  but  by  his  own  native  goodnetfe  only;  a  myftcry 
which  the  minde  of  man  cannot  conceive,  nor  his  tongue  praife 
to  the  worth  of  it;  thus  a  grave  cAmhoitr,  which  will  the  more 
inhance  the  love  of  God ;  if  we 

4.  Confider  that  he  makes  Covenant  upon  Covenant  after 
breaches  and  forfeitures,  renews  them  again ,  and  ratifies  them 
ftronger than  ever,  as  he  did  the  new  Covenant  after  the  old  was 
broken  by  our  high  and  hainous  provocation  in  the  fall ;  and  which 
he  doth  to  every  ele&  foul  in  the  Sacraments,  and  after  groffe  and 
grievous  Apoftafies; See  Jerem.  3.1.  Eze^.  16.  6o>  61 ,  62,  <5?. 
Hof.  2.  O  admire  and  adore  this  lovs  ! 

Corol.  2.  Seeing  there  are  two  Covenants  on  toot,  one  of 
Works,  another  of  grace;  and  very  many,  yea,  the  farre  greateft 
part  of  the  world  are  under  a  Covenant  of  Works ,  which  is  a 
moft  fad  and  doleful  eftate,  becaufeaftate  of  wrath  and  death,  a 
moft  wretched  and  accurfed  condition ;  O  try  under  what  Cove- 
nant thou  art ;  for  if  thou  art  in  the  ftate  of  finful  nature,  a  fprowc 
of  old  *Adamy  never  yet  cut  off  from  his  root  of  bitterneffe,nor 
graffedinto.Chrift,  thou  art  undone;  to  be  under  fuch  a  Cove- 
nant is  to  be  an  enemy  to  God,  and  to  be  lyable  to  all  his  plagues ; 
O  make  hafte  then,  and  fiee  as  a  Post,  and  as  the  young  Roe  into 
Chrifts  <zArines. 

For  confider,  how  thou  canft  [land  before  the  Bar  of  God  in  thy 
fins,  in  my  nakedneffe;  Adam  fled  away  from  the  prefence  of 
God  afra;d  and  afhamed,  hiding  himfelf  in  the  Thicket,  be- 
caufe  he  was  naked;  but  where  wilt  thou  hide  thy  nakednefle  in 
that  dreadful  day  of  the  Lord!  therewillbenofhelterin  that  day 
for  a  finner. 

Cord.  3.'  Labourto underftand and  difcern aright  the  nature, 
tenour  and  rermes  of  both  Covenants. 

1 .  Became  they  are  eafily  miftaken,  and  many  do  miiiake  them; 
'Rem.   10.  2,  ;. 

2.  Becaufe  the  miftake  is  dangerous, like  a  man  in  the  dark  as  he 
t:avel?,findestwo  wayes;  one  way  is  wrong,  yetitfeeihs  as  good  Pi'ov«  J4-  ii« 
and  fife  as  the  other  ;    he  goes  on  in  the  wrong,  which  leads  him 

to  a  Rock,  where  he  falls  down  headlong,  and  breaks  his  neck  ; 
fo  many  a  poor  foul  imagines  he  is  under  a  Covenant  of  Grace, 

S  2  and 


1 3  z  ibe  Covenant  of  Works.  Serm.  6< 


and  in  afafe  way  to  heaven,  when  alas  he  is  yet  under  a  Cove- 
nan:  of  Works,  and  in  the  high-way  to  hell ;  Labour  then  to 
dmrernthe  difference ,  (earth  th;  Scriptures,  and  thy  own  heart, 
Job  35.  25.  go  to  the  Lora by  prayer,  and  to  his  M  nifters,  that  they  may 
ihew  thee  thy  way,  left  thou  go  on  to  thy  deftruction.  Aid 
therefore, 

Cero1.  4.  Improve  the  Covenant  of  works  for  the  convicti- 
on of  fin,  rijueoufnefs,  and  judgement;  for  till  the  Lord  lets 
thee  fee  what  ic  is  to  be  under  fuch  a  ftate,  thou  wik  never  fee  the 
evil  of  ic,  nor  ever  defire  to.  change  it. 
^  Corol.%.  Renounce  thy  Covenants  with  fin^Satan^nd  creatures, 

orelfe  thou  wik  never  be  admitted  into  Covenant  with  God; 
if  thou  break  not  with  them,  God  will  never  clofe  with  thee;  if 
thou  be  a  Co  vena  ni-fer  vane  to  them,  thou  art  no  Covenant- 
Mauh.  6. 14.  fervanc  of  the  Lords;  for  how  canft  thou  ferve  thofe  two  tjftia- 
ijoh.i.  15,16*  flers  ,  Gsd  and  CMammon}  both  which  crave  thy  whole  man, 
and  thy  whole  work,  and  which  are  utterly  inconfiftent  with 
each  other. 

Carol.  6.  Labour  to  relieve  thy  felf  under  thy  greateft  ftraits 

,  and  fears  by  Covenant  promifes ;    I  mean  the  promifes  of  the 

Hebr.  8.  £3io>  new  Covenant  which  are  called  better  promifes,   becaufe  abfe- 

*l> I2#  late  promifes  ;  becaufe  they  work  that  in  us  and  for  us  which  God 

/oil.  iy.  requires  of  us ,   when  cf  ourfelves  we  cm  do  nothing.. 

?£  '    As  the  new  Covenant  is  the  be  ft Covenant ,  and  the  promifes 

A&ss's  .34.     of  H    the   beft  }romifes\   fo  the   mercies    of  it   are  the  be  ft 

mercies  ,     for  they  are  the  fure   mercies   of  T>avid,  2  Sam. 

23.  5.. 

Corel.  7.  Bleffethe  Lord  that  ye  are  under  the  beft  difpenfati- 
on,  and  cleareft  difcoveryofthe  Covenant  of  grace,  better  than 
Adams  after  the  prom  ife  was  made  to  him  upon  his  fall;  bet- 
ter than  Noahs  after  the  flood ,  better  than  Jfraels  in  the  VVil- 
derneffe,  yea,  better  than  the  Patriarchs  and  Prophets  who  had 
much  legality  and  ebfeuriry  in  their  adminiftrations,  in  com- 
panion of  us  \>ho  behold  with  of  en  face  the.  glory  of  God  , 
a  Cor.  3.  i§. 

That  it  is  the  lot  of  us  Gentiles  to  be  brought  into  the  know- 
ledge and  participation  of  the  Gofpel  in  the  laft  and  beft  time  ; 
I  mean  after  Chrifts  appearance  in  the  flefh, 

The 


Scrm.6.  The  Covenant  of  Worhj.  133 


TheApoftle  compares  the  Church  to  a  Tree,  which  hath  theRom    XI  l6 
fame  root  ChrilV  t?ut  fcveral  branches;  now    that    the   natural  i7* 

branches  ihouldtecojt  off  to  make  way  for  the  ingrafting  of  us 
wildii  gs,  is  matter  of  praife  to  ihe  High  God  for  his  rich  grace  to  Pet.  Mart. 
us  Gemiles,  Epkef.  3.  8. 

CoroL   8.  Labour  for  a  fpiric  of  felf-denial  and  debafement ;  for 
as  the  Old  Covenant  fpiric  is  a  fpiric  of  pride  and  boafting  to  ad- 
vance narural  abilicies,  to  glory  in  our  own  perfonal  endowments  Rom.  3.  47. 
and  performances ;  fo  a  New  Covenant  fpirit  is  contrary  to  that,  R°m'  xo«  V 
and  is  a  fpirit  of  faith, felf-denial  and  debafement. 

CoroUg.  Watch  againft  Satan;  as  foon  as  ever  God  and  man 
were  in  Covenant,  he  fet  himfelf  to  break  that  Covenant ,  and 
prevailed;for  he  beguiled  their  fimplicity  by  his  fubtilty,  2  Cor.  1  1.3.  Gwl  j. 

Now  albeit  the  New  Covenant  ftands  on  a  furer  foundation,  yet 
he  will  very  much  weaken  our  comforts,  and  increafe  our  for- 
rows  by  drawing  us  under  Gods  difpleafure  by  {in,  forfeiting  Co- 
venant mercies  by  Covenant  breaches,  which  mercies  though 
they  are  not  loft  finally  to  Gods  Ele&,  yet  are  they  often  Co  be  re- 
covered, renewed  and  fecured  to  our  fouls  by  a  clear  evidence. 

Befides  Satan  will  perfwade  men  to  flight  and  renounce  their 
Baptifme,  as  when  he  makes  witches,  and  turns  Chriftians  to  be 
Mahnmetans,  becaufe  thereby  he  knows  they  renounce  their  Co- 
venant with  God  to  make  one  with  himfelf  ;  there  are 
that  upon  fairer  pretences,  neglect  or  deny  the  Seals  of 
the  Covenant ;  Satan  had  a  fair  pretence  alfo  to  draw  away 
our  firft  Parents,  and  make  them  break  with  God,  which 
they  little  thought  would  have  coft  fo  d^ar;  but  the  fad  e- 
vent  (hewed  the  finfulnefle  of  that  finne ;  wherefore  tvaeh 
a#d  fray  that  ye  enter  not  into  temptation ;  Be  not  ignorant  of 
Satans  Devices  in  thefe  back-Aiding  and  fedifragous  times  y 
Remember  from  wfance  ye  are  falhn  ,  and  Walk  (led f aft  in 
Gods  Covenant  ;  joh  that  ft  and,  lear.n  by  others  falls  t<rtakelr'Jc*IZ* 
Ued. 


Si  THE 


■34 


Jl?  <ht$k 


Serm.  7- 


THE 


FALL 


OF 


MAN. 


Rom.  5.  iz. 
Wherefore  as  by  one   man  fmne  entered  into  the 
worlds  and  death  byjinne  ,  and  fo  death  paf- 
fed  npen  all  men,  for  that  all  have  finned. 

His  do&rine  of  Original  fin,  is  not  more  diffi- 
cult to  underftand,  than  neceflary  to  be  known, 
more  full  of  knots  than  ufes :  if  we  conftder , 
1.  The  feveral  batteries  that  are  planted  againft 
this  truth  ,  by  Rabbins^  Pelagians ,  Socimans^ 
Flaccians,  ^Armlmans  ,  Anabap'tfts  ;  batte- 
ries raifed  by  Te/agitu  his  pride ,  Philofophers 
ignorance,  Papifts  policy,  and Hereticks idolized reafon.  Or  2. 
if  we  confider  the  dependances  of  other  doctrines  upon  this 
truth.  Auguftlfie  writing  againft  PeUgiwy  thought  the  fumme  of 
Religion  confiftedin  the  right  knowledge  of  Original  fin;    As  we 

know 


Serin.  7.  The  Fall  of  Man.  13  5 

know  the  pleafantnefle  of  a  garden  by  the  noyfomnefle  of  a 
dunghill ;  the  grarefulneffe  of  a  day  from  the  darknefle  of  a 
night  y  io  we  cannot  know  the  benefits  of  Chrift  fo  well  as 
from  the  knowledge  of  our  Original  guilt  and  fin.  By  a  ftri&  fur- 
veyof  Original  fin,  we. may  better  underftand  the  honour  ofju- 
fliticaiion,  the  power  of  grace  and  fanftific/tion,  the  fweetneffe 
of  a  Chrirt,  the  neceflity  of  a  Gofpel,  the  precioufneffe  of  a 
Minirtry  ;  and  therefore  it  was  a  futiious  and  malicious  afford- 
on  of  Cclellins  of  old  ,  to  call  the  doftrine  of  Original  fin , 
rem  qucftionisy  non  fidei ;  a  matter  of  debate ,  not  faith  ;  and  the 
Hereticks  of  late,  to  reproach  it  with  the  ftile  of  Austins  fig- 
ment. 3.  If  we  confider  the  influence  of  this  truth  upon  our 
practice;  The  knowledge  of  Original  fin;  it  is  the  curb  of  pride, 
the  foylto  feteff  grace,  the  glafsofman ,  the  fpurre  of  indu- 
ftry  ;  it  is  that  which  makes  the  bed  of  Saints  to  weep  in  the  beft 
of  duties,and  the  wprft  of  finners  to  look  pale  in  their  greateft  pro- 
fperities;  fo  that  you  fee  the  doctrine  is  moft  ufefuf,  let  it  there- 
fore be  molt  grateful.  Now  this  Original  fin ,  Divines  ufually 
diftinguifh  in  peccatnm  Origlnali  Origwans^  &  in  peccatum  Ori- 
ginall  Originatum  ;  into  Original  fin  Originating ,  and  into  O- 
riginalfin  Originated;  into  the  Caufe,  and  into  the  Subject  of 
this  fin ,  the  fountains  and  its  ftreames ;  one  man  infecting,  and 
all  meninfe&ed;  the  firfHs  my  task,  ths  fecondis  referred  to  a 
more  worthy  hand. 

In  the  latter  part  of  this  chapter,  where  the  Text  is,  the  Apo- 
file  carries  on  a  double  defign. 

1.  To  fhew  the  excellency  ofChrift,  and  grace  by  Chrift. 

2.  The  neceffiry  of  faith  in  Chrift;  and  both  thefe  he  demon- 
Urates  by  a  full  and  large  comparifon  between  the  firft  and  the 
fecond  Adam;  the  loffe  bythefirit,  the  gain  by  the  fecond ; 
the  fin  of  thefirft,  the  grace  of  the  fecond ;  the  condemnation 
we  are  obliged  in  by  the  firft,  and  the  pardon  we  are  enriched 
with  by  the  fecond,  thefifftisa  poyfonous  fpring,  the  fecond  is 


neanfing  fountain. 


The  Text,  if  you  look  at  the  dehgnofit,  it  points  at  the  po-* 
Rem  ,  where  fin  and  death  firft  entered  the  world  •  an  J  that  was 
by  Adams  earing  the  forbidden  fruit ;  the  prohibited  Apple  , 
was  the  firft  Apple  of  contention  between  God  and  man-kind, 
It  we  look  at  the  parts  of  the  Text,  they  are  three. 

:e,  We 


130  imrau  oj  man.  aerm.7. 

1.  We  have  an  unhappy  Parent ,  vte.  Adam ;  not  only  by 
hisotfence  undoing  himfelf,  but  making  a  bankrupt  world.  By 
him  fin  entered  the  world. 

2.  In  the  Text  we  have  an  unhappy  polterity  ,  not  only  to  be 
l'nkt  totheloyne?,  but  the  fins  of  the  firft  Parent.  The  whole 
world  had  fin  entered  into  it  ,  and  all  have  finned ,  faith  the 
Text,  viz,,  in  him. 

2.  We  have  an  unhappy  portion;  fin  and  death  t  he  infeparable 
twins  of  mifery;  fo  faith  the  Text,  fin  enters,and  death  by  fin  ;  fin 
came  by  Adam ,  and  death  came  by  fin  ;  the  one  fell  in  pell  meli 
into  the  world  with  the  other;  and  both  are  the  unhappy  inheri- 
tance ©f  every  child  of  Adam  ;  indeed  the  Saints  are  exempted 
from  the  fecond,  but  not  the  firft  death  ;  fin  and  death  were  mar- 
ried in  Adamy  and  they  fhall  not  be  divorced  in  any  of  the  fons  of 
Adam  ;  believers  dye  temporally ,  though  not  eternally  ;  they 
£^d  the  ftroak,  though  not  the  fling  of  death. 

Now  for  the  further  clearing  of  my  way ,  it  will  not  beadi- 
greffion,  to  rake  off  the  veile  from  the  Text  in  a  fhort  explica- 
tion. 

By  one  man~\  and  him  we  may  confide  r ;  1.  His  name,  A- 
damy  and  this  comprehends  his  perfon  ,  fex,  and  kind.  2.  His 
order ;  he  was  the  firft  man,  1  Cor.  15.45.  3*  His  Perfon  in 
the  individual.  And  fo  Original  fin  properly  is  not  derived  from 
the  proximate  Parents,  but  the  prime-parent.  4.  Hisnature;^- 
dam  was  one,  mn  tantum  in  individuo^  fed  in  (pecie  ;  one  com- 
prehending the  whole  root,  reprefenting  the  whole  ftock ,  the 
feed  and  generation  of  man-kind  ;  fo  Adam  is  taken  for  the  fpe- 
cies  of  man. 

$ttmc~\  The  Apoftleherefpeaksoffin;  not  fns,  as  if  he  would 
precifely  determine  it  of  that  one  root  of  fin,  dirtinftfromthofe 
many  following  fruits ;  this  fin  hath  been  the  Original,  the  in- 
centive ,  the  caufe  of  all  finne  ;  this  finne  Rained  the 
world. 

Entered  into  the  werld]  viz,,  by  propagation;  fin  entered 
like  death;  Now  death  is  actually  propagated  ,  a?  he  faid, 
J  dome  genuine  mntakm-y  I  know  I  beget  a  dying  child,  a  child 
fubjeft  to  death  ;  finne  entered  not  by  example  ,  but  ge- 
neration. 

The  World  ]  By  the  world  ,  we  muft  not  underftand  terrenam, 

& 


Serm.7«  The  Fall  of  Man.  137 


&  corp  rdem  vkam ,  the  flea  far*  and  delights  of  the  nor/d; 
for  the  Sa;ntsare  crucified  to  the  world,  in  this  fenfe,  Cfal  6. 
14.  and  fo  Original  fin  fhould  not  feize  on  believers;  Nor,  2. 
In  locum  mundr;  for  as  Parens  obferves ,  the  Angels  firft  fin- 
ned; and  finfirft  entred  by  them  into  the  place  of  the  world. 
Nor  3.  In  Taradifum,  into  Paradife  ;  for  fin  was  firft  commit- 
ted by  Eve  in  Paradife.  But  4.  We  mult  underftand  the  ii  ha-  M 
bitants-  of  the  world;  Vmverfum  genus  humanumy  all  man-kind,  Gmuriusl 
as  Mart.  Gor. 

And  death  by  fmne']  The  query  among  Divines  is,  what  this 
deaah  is ;  Some  fuppofc  the  death  of  the  body,  as  %Ambrofe  ; 
fome  the  death  of  the  foul,  as  the  Pelagians ;  but  as  Haymi 
obferves  ,  mors  an:m<t  &  corporis  in  omnes  frtravftit ;  the  death 
both  of  foul  and  body  pafled  on  all ;  for  as  Origen  faith  ,  Mors  Orig. 
corporate  umbra  eft  fyiritualts ,  the  death  of  iihe  body,  is  only 
the  fhadowofthe  death  of  the  foul  ;  fo  that  by  death  in  the 
Text,  wemuft  neceffarily  underftand  the  death  of  foul  and  bo- 
dy ,  with  ail  the  antecedents  and  confequents  of  both ,  lick-  nWet. 
neffe,  weakneffe,  corruption,  guilt ,  horrour,  defpair. 

Death  faffed  ufon  all  men  ]  Corporal  death  on  all ;  the  mod 
holy  ,  moft  flourifhing,  moft  probable  to  live ;  fpiritual  and  e- 
ternal  death  on  all  men ,  in  the  fentence,  not  in  the  execution , 
Rom.  3. 1 9.  the  fentence  is  reverfed,  the  execution  for  ever 
forborn  to  believers 

For  all  have  finned  ^  For  the  opening  of  this,  I  fhall  only 
give  you  the  glance  of  <Jteufculns  ;  In  <-Adam  omnes  fuimns  , 
in  lumbis  ejHsy  &c.  we  were  all  in  the  loynes  of  offending  A- 
dam;  From  thatmafle  we  fprung;  and  therefore  as  Levi  paid 
tythes  in  the  loyns  of  Abraham ,  Hebrews  7.  9,  10.  fo  it 
is  no  wonder ,  if  we  being  in  the  loyns  of  Adam ,  are  found 
finners  in  him. 

Now  the  mournful  truth  that  the  Text  prefents  us  with, is  this,  Voft. 
viz,.  That  our  fir ft  Tarent  h  histranfgreffiony  hath  left  an  un- 
happy po  tion  of  Jinn  e  And  death  to  all  hit  poftcrity  ;  thus  much 
the  Text  expreffeth,  thus  much  it  confirms;  we  have  this  un- 
welcome entail  from  our  firft  Parent.  Concerning  death,  I 
fhall  not  dilate ,  becaufe  the  (hade  of  death  doth  alwayes  ac- 
company the  body  of  fin ;  but  I  fhall  only  infift  on  tha:  part  of 
our    portion,  fin.    fVe  are  entituled  to  Adams  fmne  \     'Tis  a  de- 

T  riva- 


1 38  The  Fall  of  Man.  Serin.7 . 

£ ; . . 

rivation  From   the  root  to  the  branches ;  as  poyfon  is  carried 
from  thefountain  no  the  Cittern  ;  as  the  children  of  Traytours 
have  their  blood  tainted  with  their  fathers  Treafon  ;  and  the  chil- 
dren of  Bond-flaves  are  born  in  their  Fathers  condition.     Ow- 
-  ~         neS  i»  ^Adamj  peccavernnt ,    quia  omnes  uhus  tile  fnernnty  Aug. 
All  were  entangled  in  Adams  (in  ,  becaufe  all  were  folded  up 
in  Adams  perfon  ;     And   the  fame  Father  in   another  place , 
Traxit  r  sat  urn  homo  ,  qui  annus  erat  cttm  illo  a  quo  traxit;  Man 
drew  down  guilt  upon  himfelf ,  becaufe  he  was  one  with  him  from 
G>eg,        whom  he  drew  it.     And  it  is  an  excellent  obfervation  of  Grego- 
ry ,  Genus    hmnar.um  in  parente  primo  velut    in  radice  putrnit ; 
Man-kind  putrified  inthefirft  parent  as  in  a  root.     Adam  is  as  . 
the  poyfoned  root ,  and  the  clutters  are  envenomed ,   becaufe 
the  root  was  poyfoned  ;  had  Adam  flood  and  preferved  his  per- 
fection, his  glory,  as  a  royalty  had  defcended  to  his  feed  ,  to 
man-kind  ;  but  by  his  offence,  forfeiting  his  beauty,  and   con- 
tracting on  himfelf  both  guilt,  and  an  univerfal  loathfomeneffe ; 
both  loffe  and  loathfomneffe  he  tranfmits  to  his  poflerity  ;  and 
it  is  upon  his  breath ,  that  every  child  that  comes  into  the  world, 
fucks  in  poyfon  with  his  fiHJ  breach  ,•  and  is  no  foonera  living 
creature,  than  a  deformed  finner.    This  truth  we  find  early  con- 
firmed in  the  world;   fo  Adam  begat  Seth  according  to  his  own 
likenefs,    Gen.   $£3.    nonadfimilitudinem'Dci,£edadfimilitti- 
*r»c{ma*.     dinem  jut ;    and  it  is  very  considerable  the  Original  phrafe  /o^STD 
•jniOli*  in  his  image,  in  \\\%likene$\  the  word  is  as  it  were  re- 
doubled ,  to  fet  the  greater  brand  upon  corrupt  nature  ;    in  his 
image,  nay,  in.  his  liken  e£.     And  to  fhew  the  jnecefTity  of  our 
drawing  corruptnefs  from  lAdam^    holy   Job  expreffes   it  by  a 
quick  andfma-rt  interrogation ,  Job  14.  k    Nay,  th  s  truth  Da- 
vidkzms  to  beduettith.  tears ,  ar.d  deplore  with   fighs,    PfaU 
51.5.    Behold  j  Iwasjhofen  in  iniquity,  ,    and  in  finite  did  my  n 0- 
t her  corxe'vL'TX1:.     In  1/  i th,  Gofcfej  ,  this  fpot  is  more 

clearly  diicernable  ,  and  from  whence  we  retfeivec)  the  contagi- 
on, 'R&.n.  5.  19.  h-j  God  we  are  creatures,  by  A4a&  we  are 
iinners ;  fo  thaf  I*ext ;  Bf  iihttyim  Wfolte&ience^  muJnyiwere 
made pnwrs.  Andi:oa:oft  fe^arkabFjp,0  i  Cor.\^.  49.  And  as 
we  have 'b or '-id  tic  image  o\ L  the '  earth:  y,  &r.  Nor  is  that  ^lofs 
of  ( 'ytrian  upon  the  place  to  be  over-po'/fed  ;  Imagincm  terre- 
m  portavimtcsrfe  aandi  fro^tnfrenem  >  &  mortem  ;  imaginem  c<c- 

tfiis 


Serm.7.  The  Fall  of  Man.  *39 

leflis  p  ,r:cmiu  ,  'Cfntfc  *Hti*in  in  fhnfthatty  inTbaitratioKom  ex  mor- 
te  &  corruption* ,  ad  vitam  &  inimortalltatem  ',  ( i.  c« )  We 
have  borne  the  image  of  rhe  earthly  ji[dam\  a  propenfity  to 
fin  and  death  ;  lee  us  beat  the  image  of  the  heavenly ,  a  cortftatf- 
cy  inholinefs,  and  inftauration  rroin  death  and  corruption  to 
life  and  immortality.  I  fhall  only  adde  one  Scripture  more,  £~ 
phef.2.  3.  We  ire,e  by  nature  the  children  ofvratb%  4s  Vtetlasfc 
thersi 

Now  there  are  three  things  which  are  confiderable  for  thedi- 
fpatcbof  the  doclrinal  parr  of  the  Text. 

1.  To  demonftrate  more  particuhry  the  tranfmuTion  of  Adams 
fin  to  us. 

Now  Adams  fin  is  tranfmkted  to  pofterity  two  waves.  1.  By 
imputation.  2.  Byinhsefion;  theguiit,  and  theftaki  ofhisfin 
is  propagated  to  all  his  pofterity. 

1.  The  fin  oiAdam  is  derived  to  us  by  way  of  imputation  ;  . 

and  thac  upon  a  double  demonftration  may  be  evidenced.  \'Jr 

u     Rations  federis  >  by  the  reafon  of  the  Covenant  of  Works     Dcmoi.  1. 
which  God  made  with  Adam,  we  were  in  him  all  of  us  legally  ; 
when  God  firft  made  a  Covenant  with  man,  it  was  not  with  A- 
dam ,  ratione  individmy  as  an  individual  perfon  ;  fed  ratione  \  la- 
tum ,  as  he  bore  our   nature  with  him,  as  the  reprefentative  of 
man-kind ;  God  rriakes  his  Covenant  with  Chrift    as  Head  and 
Mediatourof  his  Church  ,  with   Abraham  as  the  father  of  the  ^      n 
faithful,  with  Adam  as  the  ftock   of  man-kind;  we   were  in  pfai.4o,8," 
him  parties  in  the  Covenant ,  and  had  intereft  in    the  mercy 
which  fhould  accompany  the  keeping  of  i:,  and  were  liable  to 
the  curie  which  {hould  follow  the  breach  of  i: ;     Now  Adam  vi- 
olating the  Covenant ,  the  guilt  of  that  violation  defcends  upon  ,  „ 
all  his  pofterity,  %j>m.  +  19.  Conftituti  [ant  peccatores ,   th(y"^pfj?X? 
were   conftituted  finners;    It  is  to  be  noted,  that  Cod  never  |/^wT«5°" 
makes  a  Covenant  with  a  fingle  perfon,  perfonally  and  indivi-  A4u.  rChrv< 
dually  ,  that  all  others  are  unconcerned  in  it ;  but  with  whomso- 
ever God  enters  into  Covenant ,  that  perfon  is  a  reprefentative 
of  others,  and  is  to  be  looked  upon  as  a  publick  perfon  ;  other- 
wife  God  fhould  make  as  many  Covenants,  as  there  are  perfons, 
which  is  the  greateil  abfurdiry    toaffert;   and   fo   in  Covenan- 
ting with  Adam ,  he  looked  on  him  as  the  Rock  and  root  of  man- 
kind. 

T2  2.  Ra- 


40  The  Fall  of  Man.  Serm( 


2.  Ratlone  ColUtioms.    The  Apoftle  in  two  places  makes  a  re- 
/tt&.  z.     m arable  comparifon  between  Adam  and  Cbtift,  the  firft  and 
iecond  Adam  ^  comparing  the  good  of  the  laft,  with  the  evil  of 
the  firft  ,  the  grace  of  the  one,  with  the  fin  of  the  other;  the  life 
conveyed  by  the  one ,  with  the  death  trar.fmittedby  the  other, 
Rom.  5.12,  &c.  1  Cor.  15.  45,  Crc.     Now  the  righteoufnefle 
of  Chrift  redounds  to  believers  to  justification ;  fo  the  fin  of  A- 
dam  redounds  to  his  pofteriiy  to  condemnation  ;  by  Adam  we  are 
caft,  by  Chrift  we  are  cleared  ;  by  zAdam  guilty ,  by  Chrift  in- 
nocent ;  the  comparifon  would  elfe  be  wholly  infignificant ;  as 
by  Ch;ift  weare  made  really  righteous,  fo  by  Adam  we  are 
made  really  (inners ;   we  are  Princes  in   Chrift  ,  Prifoners  in 
Adam ;  Crowned  in  Chrift,  curfcd  in  Adam  ;  this  is  is  one  great 
drift  of  the  comparifon. 
?mic.  2.         2#  The  fin  of  Adam  is  derived  to  us ,  not  only  by  way  of  im- 
putation ,  but  by  way  of  inhaefion  ;  we  receive  from  offending  A- 
Adamw  genu*  damy  vitiojitatem,  libldinem  ,  morbidum    ajfettum  ,    a  vitiofity  , 
n°ivhm  Aug     laftinS>  anc* a  contagious  diftemper ;  we  receive  nor  only  a  de- 
feci  of  holinefs ,  but  deordination ,  pravity  ,  evil  difpofition , 
Enhef  . n.     p'ropenfion  to mifchief ,  averfion   to   all  good;  this  fometimes 
John  3!^        the  Scripture  cails  the  Old  man,  the  flefh,  divelifh   wifdome  , 
jam.3.15.       the  hell  that  fees   the    whole  courie  of  nature  on  fire,  earthly 
Col.  3. 5.        members.    And  that  Adams  fin  is  propagated  to  us  by  way  of 
inhaefion,  islikewife  demonstrable  by  a  double  evidence. 
Ar£.  i.         1.  From  the  confeffion  offome  of  the  beft  of  Gods  Saints, 
PAA51.  ^.    The  foul  of  David  was  no  fooner  united  to  his  bo- 
dy, than  fin  was  united  to  both;  he  had  not  only  a  Crown    of 
gold,  but  grace  ;  he  was  not  only  a  JjMs  after  mans  defire  ,  but 
1Sam.13.14-   a  Sai't  after  Gods  heart ;  yet  this  finful  leproiie  he  drew  from  A- 
dam,  this  Original  ftaine  clave  to  him;    he  was  a  finner  in  the 
womb ,  though  a  Prince  in  the  Throne ,   and  a  Saint  in  the   San- 
ctuary.   And  fo  Tattle  that  excel  len:  Apoftle,  how  doth    he 
moan  this  inward  fpor.  vvhich  he  drew  from  A  lam  f  how  doth  he 
complain  of  ind-  tiling   f  n  ?  %jm.  7.  17.   of  an  evil  within 
him,  verfe  10.    of  a   law    of  his  members,  verfe  23.    Thefe 
groans  of  fuch  eminent  Saints  are  too  pregnant  an  argument,that 
che  fin  o£  Adam  tranfmiited  to  us ,  dorh  not  only    caft  guilt  on 
our  perfons,  but  filch  on'our  natures;   lay  a  charge  to  us,  but 
throw  a  gain  upon  us. 

2.  A& 


Serm.jr.  The  Fall  of  Mart.  1  ^  1 


2.  As  Chrift  dorh  not  only  vouchfafe  believers  imputed,  buc        lArg.  2. 
infufed  righteoufnefTe ;    the  merit  of  his  obedience ,  but  the  gra- 
ces of  his  Spirit;   to  juftifie  ,  but  to  renew  and  fanctifie    us-  fo  l  Cor«  *«  3°» 
the  firft  Adam  not  only  conveighs  guilt  to  condemn  ,  but  filth 
to  defile  us;  elfe  the  work  of  fan&ification  would  be  wholly  un- 
neceflary  ,  and  thi  comparifon  between  the  firfi:  and  fecond  A- 
dam,  would  be  maimed  and  imperfect  ;  Chrift  makes  us  heaven- 
ly, as  well  as  pronounce*  h  us    heavenly  ;  and  Adam  makes   us 
earthly,  as  well  as  leaves  us  to  the  punifhment  ofthofe  that  are 
fo.     The  full  comparifon  between  the  firft  and  fecond  <iAdam, 
fpeaks  this  clearly  ;  Adam  had  fin  to  defile ,  and  therefore  Chrift  p 
had  blood  to  wafh;     Here  may  that  obfervable  paffage  of  An-rt^it^'    , 
fit*  come  in,  Viai  ego  ^e  lantern  yuerum  ,  arc.     I    havefeen;iw/iw^fwr 
faith  Auguftix-j  a  child  with  his  eye  full  of  envy,  venring  Bis  A&mw porta- 
malice  ,  &c.     Whence  comes  this  incurvation  and    wayward-  vit*  Cypr, 
nefs  of  nature,  but  from  Adam  t   happily  the  parents   of  this 
child ,  were  true  and  eminent  believers  ;  fo  that  there  mud  be  a 
tabes ,  a  difaffe&edneffe  tranfmitted  from  Adam   to   his  pofte- 
.lity,   againft   the  opinion  oi Peter  Lombard  and  the    School- 
men. 

2.  The  fecond  thing  to  be  opened  for  the  difpatching  of  the 
doctrinal  part  of  the  Text,  it  is  this,  To  vindicate  the  righre- 
oufreffe  of  God  in  this  tranfmiffion  and  conveyance;  And  the 
jufti.ee  of  God  is  moft  glorious  in  this  propagation  oi  Adams 
finne  ;  and  this  may  be  cleared  in  a  double  Demonftra- 
tion. 

Adams  finis  ours  as  well  as  his;    as  a  Learned  man  motte-    Demon.   %. 
Jegantly,  Si  tjnispstte  laborans  alios  wfic/at ,  hi  norinmnr^  di-     Pet.  Martyr.  ' 
chur  llloyPim eivij ' fy  ,'non  alien a,  fed  fnapefte  mortnm  ejfe.     Now 
there  is  a  double  Argument  to  prove  A  dims   fin  ours. 

1 .  Elfe  God  did  pur.ifh  us  for  anothers  fin ,  that  fault  which  is 
not  our  own  ,  which  is  again/} divine  juftice.  God  doth  not  u- 
fually  ftrike  th.fonfor  the  fathers  crime,  and  make  the  fori  feel 
the  bruife  of  the  fathers  fall ,  that  the  father  {hould  merit  the 
ftroak  ,  and  the  pofterityfeel  it;  this  is  againft  his  own  prote- 
ftation>£^  18.2. 

2.  The  Antkhefis  between  Chrift  and  Adam,  would  not  hold, 
if  Adams  was  not  to  be  reputed  ours ;  for  as  the  righteoufnefTe  of 
Chrift,  it  a  wmmHnicatttr  membrUy  nt  quiffyfidelij  die  ere  ^(fn^ 

T  3  iiham 


I42  The  Fall  of  Man.  Serm.7. 

llUm  ejfefifam>&c.  as  £#cvwwellobferves,  is  fo  communicated 
to  us,  that  every  believer  may  fay,  This  rigliteoufneffe  is  mine; 
fo  the  iniquity  ofAdamisfo  communicated  to  all  hispoflerity, 
that  every  child  of  tsfdam  may  fadly  fay  ,  This  iniquity  is  mine, 
and  I  am  righteoufly  punifhed  for  it.  And  now  therefore  I  fay, 
if  Adams  (in  be  ours  in  the  guilt  and  (Uin  of  it ,  let  us  ac- 
knowledge Gods  julUce  'in  the  tranfmiflion  of  it. 

2.  Had  Adam  Rood ,  we  expected  the  entaile  of  perfection 

cmw.  2.  anj  h-tppineffe.  tnat:  the  Crown  fhould  have  defcended  to  us 
as  his  ifiue  and  off-fpring  ;  we  expected  that  the  beauty  of  his 
mind ,  the  harmony  of  his  will ,  the  holinefle  of  his  defires ,  the 
abfoluter.efle  of  his  Soveragnty  fhould  have  fallen  to  us  as 
a  Princely  inheritance  ;  and  therefore  sAdam  falling,  it  is 
but  juft  that  the  entaile  of  fin  and  death  fhould  be  fixed  up- 
on us. 

5.  Now  the  third  thing  to  be  opened ,  in  the  finishing  of 
which,  the  doctrinal  part  will  be  difpatcht?  istofhew,  that^f- 
dams  fin  is  not  propagated  to  us  by  imitation ,  but  by  gene- 
ration ,  againft  the  heretical pelagian.  And  this  fhafl  be 
briefly  coucht  under  the  evidence  of  a  five-fold  Argu- 
ment. 

A<g.  1.  -^£.1.  As  our  Divines  feafonably  obferve  jChrtfts  rigktcoufiefe 

is  not  only  propofed  to  us  to  be  imitated;  we  fhould  then  all  fall 
fliot  in  writing  after  the  copy;  but  thofe  that  lay  hold  on  his 
righteoufneffe  by  faith ,  they  are  changed  and  renewed  in  their 
minds ;  there  is  a  phyfical  communication  of  thisrighteoufnefs ; 

Rom  €  u        l^y  ^e*e  c^e  Power  °^  n^s  ^eat^  *n  tne  crucifying  of  their  lufts ; 

Phil.3,10!  and  the  vertue  of  his  refur region  in  their  newnefie of  minde  and 
life,  as  the  Apoflle  moft  pathetically ;  So  Adams  fin  is  not  on- 
ly our  Copy  ,  but  our  corruption ;  it  doth  not  only  fcducc^  but 
defile  our  natures ;  not  only  entice ,  but  condemne  our  per- 
sons;  Adam  was  not  only  a  finful  pattern,  but  a  finful  Parent ; 
the  plague  of  his  fin  hath  infected  the  humane  nature;  not  only 
me,  but  man-kind. 

^rjr.2.Baptifme  that  is  adminiftred  to  little  ones,io  our  infants 
it  cannot  bethought  to  blot  out  fins  of  imitation;  fo:  they  are 
guilty  of  none  ;  then  Baptifme  would  in  vainc  be  adminiftred  to 
our  infants  ;    and  this  raifes  the  feud  ot  Ambaptifis  aqainft    this 
great  truth  of  Original  fin.    They  deny  the  fin  of  Infants ,  that 

they 


Arg.    1. 


Serm.  7.  Tbe  Fall  of  Man.  145 


they  may  deny  the  Baptifme.  Now  we  cannot  conceive  that  tha 
blehed  Ordinance  of  Infant  Baptifme  fhould  be  adminiftred  for  no 
defignsandpurpofesjand  why  doth  the  Apoftle  call  Baptifme  the 
Laverof  Regeneration?  Tit.  3.  5.  were  there  no  ftain  in  Infants, 

what  need  of  a  Liver,  or  of  wafhing  ? 

Arg.$  .And  as  Ambrose  obferves ;  David  aityante  ufuram  Ihcu%  Amhroft 
fe  accipere  origlnu  mjuriam  ■  'David  complains  that  he  lay  under 
theftainof  original  fin,  before  he  was  bleft  with  the  firft  light  of 
the5un;  he  was  dog'd  with  native  corruption ;  when  the  womb 
bore  him,  it  bore  a  living,  but  a  leprous  childe ,•  he  was  wrap't  in 
fin,  before  he  was  wrapt  in  fwadling  cloaths. 

Arg.  4.  And  how  many  offend  in  the  world,  who  think  nothing  A,t-  V 
of  Adam}  they  tranfgrefle,  and  look  not  on  his  Copy:  And 
what  is  murder,  fo  often  aSed  in  the  world,  to  the  eating  of  an 
Apple?  Whir  proportion  is  there  between  rhofe  two  Sins,  A- 
dams  eating  of  an  Apple,  and  Cains  fhaiding  of  his  brothers 
blood?  How  many  tranfgreflburs  are  there  in  the  world,  thatne- 
ever  heard  of  his  offence,  or  that  ever  there  was  fuch  a  man  in 
the  world?  whom  did  Philofophers  imitate  in  their  fin,  that  opi- 
nionated the  world  to  be  eternal  ,  as  Anflotle  and  his 
followers? 

Arg.  j.  And  that  Argument  of  a  learned  man  is  mod  confide-  a%  £ 
rable  ;  Si^e  catumorigints  fit t/tm urn  ab  imitatio»ey  partus  von 
dixiffet  ex  AdamofiuxifiepeccatHm^fed  a  'Dido/a;  q'iia  ipfe 
pucandi  exemplar*  d?dit  :  ( i.  e.)  If  original  fin  were  only 
propagated  in  a  way  of  imitation,  Paul  would  never  have  fai^j, 
that  fin  entred  the  world  by  Adam,  but  by  Satan;  for  he  Cet  the 
firft  pattern  of  finning.  And  now  the  do^rinal  part  is  difpatcrft, 
I  fhall  only  annex  fome  few  things  for  the  clearer  evidence  of  this 
truth. 

1.  If  the  guilt  of  Ad^ms  fin  be  not  imputed  ton?,  why  do  our  Atg.  ?, 
Infants  of  en  labour  under  the  wracking  torments  of  fome  diftem- 
perspand  why  often  is  thz  Cracle  turn'd  into  a  Coffin  f  why  come 
they  crying  and  moaning  into  the  world  ?  why  do:h  paleneffe  of 
face,  plenteoufneffe  of  tears,a:nd  a  multiplicity  of  difeafes  fcize 
upon  them,  astheprifonersof  fin  f  Surely  God  cannot  forget 
the  bowels  of  a  Father ;  this  c&ild  not  befall  our  Infants,  were 
not  the  hand  of  juftice  armed  with  fin  and  guilt ;  let  us  not  con- 
ceive God  trying  pra&ice  upon  poor  moaning  innocents*, 

2.  If 


144  Ibe  Fall  of  Man.  Serm.7. 


2.  If  aAdams  fin  be  noc  inherent  in  us,  why  have  we  not  free 
will  no  good?why  do  we  not  naturally  burn  in  love  to  JefusChrift? 
and  flourilli  with  all  vivacity  in  duty  ;  why  flye  we  r.ot  to  the  San- 
ctuary as  to  our  Paradife  i  but  on  the  contrary,  why  do  we  draw 
the  Chain  of  a  body  of  death  after  us  ?  Duty  is  our  burden, 
°oi.  7-  *4-    fin  our  Element;  the  world  our  beloved,  the  creature  our  Idol; 
How  are  we  dragg'd  to  fervice  f  we  flye  to  fin,  but  are  drawn  to 
duty :   At  d  in  a  word,how  come  our  understandings  to  be  prifons 
of  darknefie  ?  our  wills  ftages  of  rebellion,  our  affections  heaps 
of  dung  or  droffe  ;  for  naturally  we  love  fin  or  the  creature ;  what 
was  then  the  inorfenfiveneile  cf  infancy,  thus  to  envenome  our 
natures  f  how  came  in  the  evil   heart  of  unbelief?  Hebrews 
3.  12. 

2.  This  Truth  of  original  fin  was  generally  held  in  the  Church 
till  TtlagluS)  wholiv'din  the  fifth  Century,  confirmed  by  di- 
Quls  ante  Dif-  vers  Counceis  in  the  Primitive  times ;  Concdio  Cfttelevkar^fion- 
aptt?fumgn  cll'l°  Toletam  >  #'•  and    the  fixth  Council  of  Carthage.  _  This 
*clumum,rca- crul^  ^at^  ^e'en  acknowledged  by.  Heathens ;  Plato  complained  , 
tic    pr<evaricx-  Homines  natura  faa  ejfe  pravosy  &  Induct  non  f>o(se  ut  jusliti- 
mkis  Adage- cm  colanfy  ( i.  e.  )  That  men  were  naturally  very  evil,  and  could 
nm    bimanhm  not  fc,  incjLCed  to  the  embracement  of  what  was  righteous :  And 
M^ftum         Cicero  lament at m  eft  homines  a    natnra  noverca    in  lucem  cdi ; 
Clc,  ro  complains  that  men  were  brought  into  the  world  by  nature 
their  (tep-mother ;  the  Heathens  themfelves  univerfally  en  joyned 
a  ftrift  Discipline to  curb  the  ranknefle  and  untowardneffe  of  na- 
ActusMe  Ada- ture-    Nay,  l^'ls  truC^  hath  been  confirmed  by  the  moft  learned 
mi,q:to  ipfepec-  of  the  Papiftsj  A  laplde  in  his  Comment  on  the  Romans^zcknow- 
cavity  omnibus  ledgeth  that  that  one  aft  of  ^yidam^  in  eating  the  forbidden  fruit, 
impiundm  eU  wherein  he  offended, is  to  be  imputed  to  all  men,and  is  to  be  repu- 
^mrCum^   ted  the  fin  of  all  men;  and  from  hence  it  comes  to  paffe  that  every 
proVius,  &c     childe  of  Adam  hath  contracted  a  neceflity  of  finning  even  with 
A  lap.  *         his  firfi  breath  ;  Nay,  the  very  Rabbies  have  nttefted  this  truth; 
and  we  finde it  clearly,  though  fadly  witnefled  by  our    conflant 
and  much  to  be  bemoaned  experiences,  and  here  we  might  fup- 
pena  and  fummon  two  whneifes  for  the  further  verification  of  it ; 
our  owrn  averfenelfe  to  good,  and  our  natural  propenfity  to 
evil. 

4.  Nor  was  this  truth  ever  oppofed,  but  upon  fome  defigne: 
"I  he  Pelagians  oppofed  it  to  maintain  clip  perfection  and  power  of 

nature, 


Serm.7'  The  Fall  of  Man.  145 


nature,  which  is  mans  proper  Idol:  Th:Papi(ts  have  oppofed  i: 
to  effebliiTi  merit ;  Ihe  Socinian  to  overcrow  the  fatisfaifibn of 
our  bleffed  Lord  Je-fus  Chrift:  And  the  Anabaprift,  to  fubverc 
the  precious  Ordinance  of  Infant  Baptifme  j  (  as  was  before 
hinted. ) 

But  that  this  truth  may  leave  off  its  mourning  as  to  us,  let 
us  be  careful  in  the  application  and  improvement  of  it;  which 
may  bediverfly. 

life  1.  Let  this  check  thofe  who  pride  themfelves  in  their  no-  Vfe  1 
bledefcent;ihatthey  are  of  a  worthy  family, of  an  elder  houfe,of 
a  noble  lineage,their  Scutchion  is  blazond  with  more  than  ordina- 
ry honour  ;  thefeihould  do  well  to  lookback  a  little  furthered 
obferve  what  their  great  Progenitour  Adam  left  them,  noibinj 
but  poverty,  fhameand  guilty  and  this  would  make  them  wrap 
the  (ilver  Star  in  Cypre /,and  cover  their  honour  wich  mourning  • 
chis  would  put  a  half  Moon  into  their  Scutchion ,  and  clip  the 
Plumes  of  their  boaft-.-  Indeed  a  noble  defcent,  it  may  be  our  pri- 
viledge,  it  muft  not  be  our  pride ;  fuch  vain-glorious  perfons 
{hould  fometimes  think  of  their  firfi  Parents :  Adam  left  them 
nothing  but  a  ftock  ,  not  of  glory,  but  of  finne  to  trade 
with. 

2.  Let  our  lofle  by  the  firft  Adam  be  an  incentive  to  us ,  to 
purfue  advantage  in  the  fecond  Adam:  Mufculus  obferves  ,  this  muJchU 
is  one  of  the  general  ufes  we  fhould  make  of  this  doctrine  ;  ut 
gratlam  C^rifil  eo  fubnixius  ambiamns ;  (  i.  e.  )  That  we  fhould 
b_the  more  importunate  in  our  purfuits  after  the  grace  of  Chritt; 
rags  and  wants  bring  beggars  to  the  door ;  we  are  bankrupts  in  the 
firft,  let  us  look  after  an  effete  in  the  fecond  Adam  ;  the  firft'  *A- 
ds.m  hath  betrayed  us,  let  us  ftudy  that  the  fecond  may  betroth  us; 
that  o-ur  forfeiture  in  the  firft  may  be  abundantly  repaired  in  our  fe- 
licity by  the  fecond;  Adorns  fallftiould-make  us  more  fenhbleto 
rife  by'Chrift. 

3.     Let  us   fee   what    a  miferable  piece   of  Pageantry  a  , 

gaudy  hnner  is  ;  you  fee  happily  what  he  hath  received  by  his  im- 
mediate parents ;  but  you  do  not  fee  what  he  hath  received  from 
kisfi$  parent ;  you  fee  his  rich  apparel,  his  fair  complexion,  his 
full  effete;  his  greac  attendance,  his  fplendid  pomp;  but  ye  do 
nor  fee  aioTe  Mountains  of  guilt  that  lie  upon  him,  thofe  waves  of 
corruption ,which  rowle  up  and  down  in  the  dead  Sea  of  his  tor- 

U  rupted 


x,$  The  Fall  of  Man.  Serm.7. 


rupted  nature ;  ye  obferve  not  the  unhappy  portion  that  Adam 
left  him  ;  his  immediate  parents  may  leave  him  the  heir  of  an 
Etfate  ,  but  his  firft  Parent  left  him  the  heire  of  Con- 
demnation. 

4.  Let  this  truth  be  the  plumb-line  to  meafure  out  the  length, 
4*  the  depth,  the  breadth  and  heighth  of  the  love  of  Chrift  in  the 

work  of  our  Redemption,  and  of  that  work  that  Chrift  is  pleafed 
to  work  in  the  heart  of  every  believer;  how  much  fin  muft  he  re- 
move ?  fin  imputed  upon  the  account  of  Adam,  brides  the  mani- 
fold acceflions  of  his  own;  and  what  blood  muft  quench  that  hell 
Mart.     cf  fin  within  ;  as  Teter  Martyr  well  obierves,  Commendat  ma- 
lt] a  h#JHS  peccati-i  dignitatem  fatitfaftionis  accept  ferCbriftttm. 
The  knov*  ledge  of  original  fin  puts  a  gloffe  upon  thefatisfa&ion  of 
Chrift.     The  work  of  Chrift  upon  the  foul,  receives  its  ad- 
mirable rarity  from  the  full  knowledge  of  our  fin  by  Adam. 
5.  Let  us  not  triumph  over  our  inferiour,  afflifled,  and  diftref- 
*'         fed  brother,  that  Providence  hath  bruifed  with  its  frowns  and 
ftroaks,  and  happiiy  caft  down  in  the  duft  ;   ^Adam  left  him  and 
thee  an  equal  portion  of  fin  and  mifery;  fo  that  all  the  diftin&ion 
arifes  not  from  thy  dignity,  but  from  Gods  pity;  and  if  God  hath 
had  more  companion  for  thee,  wilt  thou  have  more  {corn  for  thy 
brother  ?   Gods  pity  fhould  not  be  food  for  thy  pride  I  Adam  left 
thee  as  large  an  enditement  as  him,as  corrupt  a  nature  as  him,  as 
oreatalofleof  original  beauty  and  perfection  as  him;  and  fhall 
the  opening  of  Gods  hand  to  thee,  procure  the  lifting  up  of  thy 
heel  againft  him  ?  you  a:d  your  defpifed  brother, were  both  co- 
heirs of  original  (in;   zAdam  divided  thatporion  exaclly  be- 
tween you. 

6  Let  us  fee  the  nature  of  fin;  one  fin  of  aAdam  canfubjecl: 
the  whole  world  to  po  lu  ion  and  deftruction.As  we  fee  the  fcorch- 
in°  Sun  doth  not  onjj  dry  up  a  Field,but  bring  a  drought  upon  the 
whole  Land  ;.  fin  is  of  a  poyfonous  and  propagating  nature;if  ye 
would  view  fin  in  ts  native  and  real  deformity,  look  on  it  in  the 
'•laffeof  Ada.-s  fall;  A  lam  falls,  and  his  whole  pofte-iry  feel 
tnVbruife;  one  man  (faith  the  Text)  is  fuflicieut  to  bring  fin 
into  the  world  ;  fin  li\e  chaii  -fhor,  it  can  cutoff  rrnny  as  weH  as 
one  •  bow  ft.ould  this  raife  our  holy  zeale  againft  finne  ?  a  .d  how 
fhoijd  we  arrre  oi  r  feives  with  holy  refolutions  againft  this  ruinous 
cv'I  ?  fin  is  a  ball  of  poyfon  that  can  dcftroy  a  world. 

7. Let. 


Serm  7.  the  Fail  of  Man.  1 47 

7.  Let  all  Parents  be  cautionated  by  the  example  of  our  firft  .-., 
Parent  Adam  ;  he  propagated  dea  h  tohispofterity  :  Oh  that  Pa- 
rents would  ftudy,  as  inftrument?,  to  propagate  life  to  their  pofte- 
rity  i  he  propagated  fin,  let  us  ftudy  to  propagate  holinefie  to  our 
children;  I  mean  inftrumenraily,  as  moral,  not  as  natural  in- 
struments; Adams  fallfhoud  be  every  Parents  Alarum:  Our 
firft  Parent  unravel'd  the  happinefie  of  his  feed;  let  us  that  are 
Parents  endeavour  to  build  up  the  felicity  of  our  hTue  ;  fmful  Pa- 
rents that  are  mifcarryin®  copies  to  their  children,  and  ferve  to 
poyibn  the  creature  of  their  own  generau->n,ihey  are  indeed  the 
true  children  of  Adam,  they  are  in  fome  fen fe  like  Samtfon,  that'uu£*  u'  *0' 
will  delkoy  others  with  themielves.  But  let  Adams  example  be 
our  caution,  his  folly  our  warning  piece  ;  fomeiimes  flupwracks 
make  them  that  follow  more  cautelous ;  and  let  us  ftudy  to  imi- 
tate the  fecond,  not  the  firft  Adam-,  this  ruines  his  off- fp  ring, 
but  the  other  faves  his  feed  and  ifftie  :  The  forgetful  neiTe  of  A- 
dam  might  put  bowels  into  every  Parent  towards  the  fouls  of  their 
children.  Now  there  are  three  ways  for  Parents  to  preferve  their 
Families,  which  Adam  left  to  mine. 

1 .  By  their  holy  pattern  :  Fathers  are  the  childrens  Looking- 
glaffes  for  to  drefle  themfelves  by  ;  we  know  the  old  Aphorifme  , 
Dnctmtir  Exempts,  we  are  guided  and  led  by  Examples;  we  more 
follow  Copy,  than  Command ;  children  will  more  minde  the  mo- 
thers Converfation,  than  the  Minifters  inftruction  ;  let  us  ftudy  to 
build  up  our  Families  by  a  holy  life.  Adams  fin  ruin'd  h;s  iiTue;let 
our  holy  Converfation  preferve  our  ilfue ;  and  though  Ad  m  were 
our  common  Parent,  let  him  not  be  our  authentick  pattern. 

2.  By  their  watchful  care  :  When  Adam  finned,he  more  min- 
ded his  fenfe  than  his  feed;  to  pleafe  the  one,  than  to  preferve  the 
other.-  Let  Adams  neglect  of  his  pofterity  move  us  to  a  greater 
watchfulneffe  over  ours ;  we  are  often  very  folicfrous  to  make  our 
children  rich  in  gold;  let  us  be  more  folicitous  to  make  them  rich 
in  grace :  Not  fo  much  that  they  may  be  rich  in  Fields,as  in  faith; 
let  us  watch  over  them  till  th.e  morning  of  converfion  appear  in 
them. 

5.  By  their  importunate  prayers :  Adam  deftroyed  his  pofterity 
by  a  wanton  eye;  let  us  ftudy  to  fave  ours  by  a  weeping  eye,  by 
prayer  mingled  with  tears ;  Hannah  by  prayer  obtain 'd  a  Samuel % 
let  us  by  prayer  endeavour  to  make  our  children  Samuels^  the  God 

U2  of 


145  iw  ran  oj  man.  derm.  7. 


of  grace  can  give  grace  to  our  iflue  upon  the  account  of  prayer  : 
Prayer  may  obtain  that  from  the  fecond  Adam  for  thy  children , 
which rh:y  loftin  thefirft.  ^  ' 

8.  Let  us  confider  this  with  our  felves ;  that  though  from  A- 
dam  we  receive  fin  and  death,  yet  that  we  charge  not  oar  fin  and 
death  upon  him,  as  if  we  dyed  by  his  fall^  and  not  by  our  folly  ; 
it  is  true,  our  oiiginal  guile  comes  from  him ,  but  from  whom 
comes  our  actual  ?  he  left  us  a  ftock  of  fin,  but  who  hath  impro- 
ved this  ftock  ?  Perdhio  nofira  ex  nebU  ;  our  deftruftion  is  from  our 
felves  ;  his  fin  is  ours,  as  we  were  in  him  ;  but  O  thofe  innumera- 
ble iniquities  we  our  felves  have  adventured  upon/    we   had  the 
Egge  from  Adam^  but  the  Serpent  is  from  us  that  ftings  to  death; 
we  cocker  luft,  and  warme  corruption  with  our  defire  and  delight, 
that  it  engenders  into  killing  tranfgreilions.    Adam  hath  left  us 
death  by  original,  but  we  apply  this  death  by  our  actual  fin.  And 
therefore  as  our  perdition  was  hatched  by  zAdam^  fo  it  is  fledged 
by  us ;  it  is  feminally  from  Adam  Jout  ripen 'd  by  us,we  our  own 
felves  perfect  our  own  mifery ;  we  put  the  fcal  to  our  own  deftru- 
&ion,by  our  foftering  of  oar  own  lufts3and  by  our  actual  rebellions. 


vJwh&fofo^ 


OF 


mmmmmwmmmwi 


Serm.8. 


vQ% 


149 


OF 


Original  finne 

INHERING. 


Rom.  6.  6. 

Knorvingthk  :  that  our  old  man  is  crucified  with 
hint)  that  the  body  of  fin  might  be  defiroyed^  that 
henceforth  wejhouldnotferve  fin. 

}AM£  He  Apoftles  drift:  throughout  the  whole  Chip- 
'  ter,  is  clearly  to  beat  down  fin,  and  to  pro- 
mote holinefe.  It  was  not  known  in  his  hap- 
py  dayes,  how  to  afcend  the  Ti.rone  of  glory  y 
but  by  the  fteps  of  grace.  Thofe  Prirmtive,and 
truly  i  fpired  Saints,  never  thought  or  com- 
mencing any  degree  in  happineiic  per  f*l~ 
iu<n\  knowing  that  without  hlhr.jfe  ihey 
Jhctt'4  nt  fe   I 

Now  tour  ge  hi<  already  bdlevlng  Romans  to  further  fan&ity , 
cheApolUe  ufestheco-nfideiwoflof  their  Baptijme  as  a  fpecial 

U  z  motive 


m 


1 5  o  Oj  Original  pn  inhering  Serm.&t 


motive  in  the  3.4,  $.  vcrfes ,  and  indeed  thofe  0. dinan.es  in 
which  vie  receive  mo  ft  from  God  ,  are  great  eft  obligations  of  the 
foulnnXi  God.  There  are  thefe  mercies  with  him  that  he  may  be 
feared.  When  the  direft  taam  of  love  from  God  to  them  is 
ftrongett,  the  reflexion  of  love  and  duty  from  them  towards  their 
c  God  is  hotted;  then  they  are  const rained ,   and   cannot  as   it 

*M4<     wcr£  ^     any    longer   choofe  but    live   to   him    that  djed  for 
them. 

This  is  that  which  the  Apoftlein  this  verfe  takes  for  granted. 
.         Knowing  this;  or  we  all  know  and  grant  this    (the  participle  by 
locum     m     an  H(braifm?  being  put  for  the  verb)  which  hath  reference  un- 
to the  foregoing  part  of  the  Chapter.    Of  which  the  words  fol- 
lowing in  my  Text,  are  the  fum  and  conclusion,  viz.  That  our 
old  man  is  crucified  with  himt  &c. 

Which  words  contain  ,  1.  A  duty  or  privi ledge  •  for  in 
Rdigion  the  fame  thing  is  both  j  it  being  our  happinefle  to  ferve 
fo  good  a  Matter  ,  and  to  be  employed  in  fo  good  a  fer- 
vice. 

2.  The  end  of  that  duty  or  privi  ledge -%  That  the  body  of  fmne 
might  be  deftroyed,  &c. 

But  my  task  being  only  to  fpeak  to  fome  of  the  terms  we  here 
meet  withal,  I  would  rot  be  curious  in  the  divifion  of  the  words. 
trait)  Chryf.  jarn  on(vco  unf0id  a  word  or  two  in  each  part,  viz,.  Our  old 
man>  the  body  of  fmne ,  and  fmne ,  all  which  fignifie  one  and  the 
fame  thing;  that  is,  they  all  are  put  here  to  expreffe  our  Original 
pravity^  and  inbred  corruption. 

Concerning  which  —  I  fuppofe  you   have  in  the  former  Ser- 
mon   feen    this  fountain  of   death  opened.     I  am  only  to  fhew 
you  the  slreames  that  are   from  it  overflowing  in   every  one 
of  us. 
Original  pra-     An<*  in  the  handling  of  this  fubjeft,  give  me  leave  to  propound 
vity  inhering   fome  things  firft  mov^  generally ,  ( remembring  that  this  difcourfe 
in  usjfpokcn  to  is  intended  partly  in  the  nature  of  a  common  pi  ace  y  )  and  then  I 
m  the  general,  fl^jj  fpeafc  \0  [t  more   particularly  from  the  words  now    be- 
fore UJ. 
Confidered  That  which  more  generally  I  am  to  fpeak  unto,  is, 

ffrMwt  there     Firft,  That  there'is  a  pravityy  naught inejfe  ,  and  corruption  in 
I'haPravi*  every  one.  •       .  . 

Secondly,  W7hatthis  corruption, and  ffiritual pravity  is 

1.  That 


Serm.8.  Original finne  inhering,  151 

1  .That  there  is  fuch  a  pravity,will  partly  appear  from  the  forced  A   umenrs  w 
confent  and  common  experience  of  ail  men.  To  prove  which  Ipr0ve  it, 
need  not  quote  t ho fe  parages  which  <tAus~lin  hath  formerly   ob- 
fervedoutof  Plato  and  Cicero,  or  adde  any  other ;  for  certainly      fr         . 
the  wickedneffe  man  naturally  tends  unto  isfo  grofle,  that  thep^?  %uUan* 
dim  fight  of  nature  may  eafily  difcover  it ;    were  this  to  be  read 
of  Pagans,  I  would  confirme  my  aflertion  as  Paul  did  his,  tAtte 
17.  28.  Certain  of  your  own  Poets  have  faid  it :  But  I  remem- 
ber I  have  to  do  with  ChrilVuns,  and  therefore  to  the  L*w  and  to 
the  Testimony.    Alas,  thefe  poor  men,  like  thofe  that  admired 
WJiHs's  (teams,  but  were  ignorant  of  its  fpring-head,  they  could 
not  fee  fo  far  as  to  the  true  caufe  of  all  this  finfal  mifcry^  ;  they 
could  complain  that  none  were  content  with  their  conditi  n;  but 
qui  jit ,  how,  or   whence  it  came  fo  to  paiTe,  they  could  not 
tell. 

Nay  more,  the  wifeft  Heathen  with  the  plummet  of  reafon 
could  never  fathom  the  depth  of  this  corruption  ••  St.  Paul,  tillRom.7,  7, 
a  Convert,  and  favingly  inftructed  in  the  Law ,  cid  not  know 
this  luft.  And  this  I  the  rather  pre  mife,  be  caufe  I  fhall  take  my 
felf  tyed  up  to  Scripture-evidence  and  proofs  In  the  bufineffe  in 
hand.  Scripture  makes  only  a  full  difcovery  of  this  di;eaje,  and 
of  its  cure  too.  Here  only  wvenitur  veneimm,  here  only  nafci- 
tur  antidotus.  Hence  then  I  fhall  chiefly  fetch  thefe  Arguments 
inftead  of  many. 

The  firft  Argument  of  our  finful  condition  by  nature  may  be^     x    j* 
taken  from  Gen.  ^  3.  where 'tis  faid  that  ^fdam  who  had  been  maBS  begetthri 
created  in  the  Jikeneffe  of  God,  ver.  1.  after  his  fall  by  fin,  begat  children  in  h£ 
a  fon  in  his  own  /ikenej?,  who  had  now  made  himfelf  like  unto  the  °*'n  image, 
bead:  that  periih,  orfarworfe,  for  an  Oxe  knows  his  Owner, &c. 
Now  what  is  it  for  God  to  create  man  in  his  Hksnejft'}  'tis  fan&*b 
fancium.    A  holy  tjod  creared  man  holy;  and  by  confequence  for 
tsfd&m  to  beget  Seth  in  his  likenefe,  is    c>r  rictus  corr upturn ; 
defiled  Adam  begat  defiled,  polluted  Seth;  and  indeed  who  can 
bring  a  clean  thing  out  of  that  which  is  unclean?  if  the  root  bej0b  i4,  4P 
corrupt,  the  fruit  h  nor  found  ;  if  the  fountain  be  poyion'H,  the 
waters  are  not  wholefome ;  if  the  Parents  be  leprous,  or  infected 
with  fome  other  difeafe  not  to  be  named,  they  entail  their  malady 
as  well  as  their  nature  upon  their  unhappy  off-fpring.    No- 
thing can  exceed  the  vertue  of  its  caufe ,   which  is  the  ground 

o£ 


is{2  Original  fmne  inhering.  Serm.7. 

of  our  Saviours  alfertio^  John   3.  6.    That  which  is  bom  of  the 
fiejb  is  flefij. 

It  is  very  remarkable  that  the  like  phrafe  is  not  uied  vvhe Pi  Scri- 
pture fpeaks  of  Adams  begetting  Cain,  or  ^Abel,  (though  both 
thefe  were  begotten  in  Adams  likenefle  too)  becaufe  Abel  be- 
ing to  dye  without  ijTue,  and  all  Cains  progeny  to  be  drowned 
by  the  flood,  ic  is  noted  the  rather  of  Setb  by  whom  all  mankind 
hath  hitherto  been  continued  in  the  world ;  that  he,  (from'wnom 
as  well  as  from  Adam  we  all  came)  was  begat  in  Adam  own 
image,  that  into  which  by  (in  he  had  transformed  himfelf;  and 
not  in  that  likenefle  which  was  Gods ,  in  which  God  at  firft 
made  him. 

Nay,  though  the  Parents  be  regenerated,  yet  their  children  by 

nature  are  altogether  defiled ;  becaufe  they  beget  children  as  they 

are  men,  not  as  they  are  holy  men ;  though  the  Parent  be  circum- 

cifed,the  childe  brings  into  the  world   an  uncircumcifed  foreskin 

with  it,  as  the  pureft  wheat  that  is  caft  into  the  Field  comes  up 

with  husks  and  ftalks.    I  might  adde  that  the  holieft  men  upon 

earth,  are  buc  holy  in  part,  they  have  a  dark  fide  as  well  as  a  light 

fide ,    and   yroles    (  as  cone  Info  )    fequitnr    deter  tor  cm  partem  ; 

their  children  are  like  to  what  they  were  by  nature,  and  cannot 

without  the  fame  Almighty  mercy  belike  what  they  are  through 

grace  ,     witnelle    Jojiah's    and    Hen>ekiatis    children  ;     but 

there   are   too    many    fad   Evidences    of    this    amongft    us 

daily. 

A>-g.  1.  Fro*     Our  fecond  Argument  for  to  prove  our  corruption  by  nature,the 

the  Rcdempti-  Apoflle  furniihes  us  with   2O.5.1 4.//  Chip  dyed  for  ulljhen  were 

Ch°4man  hy  al1  ^ea<*'     AndtheftrdTe  vve  lay  upon  it,  it  will  very  well  bear; 

'  for  \vhat  need  all  that  are  faved,  tobefaved  byChri^if  in  them- 

felves  they  are  not  ruined?    Deftruction  is  firft  aflerted  to  be  from 

our  I  dves,  and  then  iffollow5,but  from  me  is  your  halth  ;  is  not 

r  r  Chrift  made  to  all  thofe  that  fhall  come  to  heaven  and  happinelle, 

'  *°4    wifdvm?,  righteotifmffc,  janttif.cat'on  and  redemption}    Does  not 

his  death  fatisfie  for  their  debts }  his  Spirit  ian&ifie  their  hearts? 

Thus  none  go  unto  the  Father  but  by  him,  and  whofoever  would 

but  fee   the    Kingdome   of  God,  mttft  b:  borne  again  ^    John 

,        .      7'his  very    reafon  S..  Auftin  urges  concerning  children.     I 
D^s^Z^lclvzlhis>  and  fome  larger  paifoges  in  Engtil>.  that  I  rni^ht 

not 


Scrm.8  Of  original  fin  inhering .  i  $  3 

not  overmuch  entangle  the  thred  of  mydifcourfe.  whomever 
fayes  y  that  Infancy  hath  nothing  from  which  Jcftts  [Vould  fave  lis, 
he  denies  Chrift  tobeajefus  to  infants  brftiz^ed  in  his  Name  % 
for  what  is afefus  ?  fejUi  is  by  int.rfretatim  a  Saviour  ,  a  Sa- 
viour is  a  J  ejus  ;  thoje  which  he  does  not  fave9  becaufe  they  have 
nothing  that  he  fhw!dfave  them  ftom ,  or  cure  in  them,  he  ts  fiat 
to  them  a  Jcftu.  Now  if  your  hearts  cm  endure  that  Chr  ft  ftould 
not  be  a  ?jefu$  to  frchj  I  know  nst  whither  your  faith  can  be 
found,  &c. 

Thirdly,  Scripture  Ordinances  prove  this  corruption  to   be  in  T^.rd  ar 
us;  for  elfe  what  need  their  inftirution    to  take  it  from  us  ?     If  mene  Is  taken 
there  be  no  pollution  in  the  foreskin,   why  was  CircumcifioHfr0mO,dinan- 
appointed  to  do  it  away  ?  if  we  have  no  filth  ,  what    needs  ba-  ces^Sacra- 
ptifmal  wafhing  ?  and  if  we  may  borrow  light  from  any  fhadows  mcncs>&c. 
of  the  Ceremonial  Law,  why   fhould  women    be  fo  long   un- 
clean, and  neediolemn^  punfica  ion  after  their  child-birth,  if 
the  fruit  of  their  womb  had  been  fo  immaculate  and  pure  as  fome 
would  make  us  b  Jieve  ?   "Tis  true ,  the  Virgin  CMary  offer  d , 
though    fhe    broughc  fordi  a   holy  Childe,  but  he  was  by  im-  ifa.^.n. 
putation  finne  ;     for  we  know   he   bare   in  Gods  account  our 
iniquities.  . 

Saint  Aufin  upon  the  bringing  of  Children  unto  Chrift,  ob-  ^«g#  ^erm« 
ferves  this  alfo ,  Children  (  fayes  he  )  are  brought  to  be  touched  ;  '^  Lwam. 
to -whom  are  the/  brought  to  be  touched  but  t->  the  Phyfttian  f  if  they 
come  to  a  Saviour ,  they  come  to    be  cured ;  and  presently  after  he 
addes  video  reatum ,  Tee  there  is  guilt  in  them.     Another  paffage 
of  his  I  ftiall  the  willinglier  quote ,  becaufe    many  that  oppofe  , 

this  truth,  pretend  much  to  reverence  antiquity,    wherefore  do  ft  a^^  %°' 
thou  (ay  this  childe ,  or  this  per j "on  is  found ,  and  hath  no  difeafe  f 
why  then  do  ft  thou  runne  to  the  Thy  fi  nan  with  him?  art  not  afraid  left 
he  fhould  fay  unto  thee,   Take  him  away  that  is  found?  — >  The 
Sonne  of  man  came  not  but  to  feeky  and  to  f aw  thatwh'ch  was  loft  ; 
why  didf  thou  bring  him  ur,to  me,  if  he  wtre  not  loft  ?     And  in  his        *•#•   !• 
tra£  againft  Julian  the  ^elagum,  the  fame  father  quotes  feveral 
that  were  his  predeceffors  in  the  maintaining  of  this  very  truth , 
as  Irenaus,  Cypnan,  H'da-y,    Ambrofe,  &c.   but  I  proceed  be- 
caufe we  have  heard  a  greater  than  all  thefe ,  God  himfelf  fo  a- 
bundantly  attefting  of  it. 

X  This 


154  Of  Original  fin  inhering.  Serm.8 


V  h  arcu-  ^his  corruPti*n  fhews  it  felf  by  its  effe&s ;  if  we  be  fo  fpiritu- 
mTm.  The  fad  ally  fooliih  ,  as  not  to  believe  there  is  fuch  impurity  in  us  from  a- 
effcfts  prove  ic  ny  other  Arguments  product  for  the  proof  of  ic ,  experience  may 

be  our  Miftreffe  to  teach  it. 
i. The  mifera-      i.  Experiences  of  multitude  of  miferies  that  flow  from  it.  This 
ble  effefts.       is  that  Pandoras  box,  which  the  Heathens,  fo  much  talk  of,  out 
of  which  all  manner  of  mifchiefs  flow  abroad  in  the  world.  Why 
do  we  come  into  the  world  crying  ,  rather  than  laughing  ?    but  as 
DzCWiun  Dei.  afaj  Qmtnofthe.world  if  evils  we  are  ever  -after  here  to  meet 
lib.  ai.  caPal*' mth.     But  if  there  were  no  fin,  there  would  be  no  fuffering   in 
thofe  tender  yeares.    And  what  have  thefe  fbeep  done  ?  When  I 
fee  a  childe  lying  bound  hand  and  foot  in  its  fwadling    clouts , 
skreaming  and  crying  out,  I  cann't  believe  but  God  and  nature 
would  never  have  dealc  fo  hardly  wi:h  it   (  fo  noble  a  creature  e- 
fpecially)  if  guilt  had  not  procured  thefe    bonds  and  miferies; 
nay,  methinks  they  fpeak  its  defert  to  be  bound  hand  and  foot  for 
ever ,  to  be  fpeechleffe  for  ever ,  and  to  be  caft  too  (unleffe  in- 
finite mercy  prevent)where  there  is  weeding  and  wailingjmdgnafl:- 
ingof teeth  forever. 

And  all  thefe  things  Scripture  makes  only  the  produces  of  fin ; 
that  only  is  the  fruitful  Parent  of  all  evils.  t  wherefore  does  a  li- 
ving man  fo  much  as  comflaine}    'tis  for  the  funifhment   of   his 
finney  Lam.  j.  39.    Death  which  ralgned  over  all ',  Rom.  %.  14. 
is  the  wagei  offmne^  Rom.  6.  23.    Nay,  of  that  fin  too  which  is 
communicated  to  man-kinde  by  Adams  fall ;  1  £V.  1 5.  21, 22. 
By  man  came  death  ;  d-ath  is  not  of  G eds  makjvg-t    but  of  mxnsy  of 
oar  f urns-,  and  fo  are  all  ficknefifes  and  miferiesf the  tendencies  to 
death  J  of  fin's  making;  for  God   doth   not  a fflitl  willingly  ;  no, 
notroa  bare  grieving  of the  children  of  men  ,  Lam.  3.  33.  but  as 
1  Cor.  j.  ai.      y.  f0l{ows  tn  Adam  all  dye. 

a.Thefinfui        2,  As  the  experiences  of  mifery  ,  foof  the  abounding  of  ini- 
cffe&s.  quityattert  this;  theremuftbea  root  of  bitternefle,  where  there 

is  fo  much  bitter  fruir.  Our  Saviours  queilion  ,  'Docs  a  man  ga- 
ther fig's  ofthomes  ?  it  may  in  this  cafe  with  the  fame  ftrength 
of  reafon  be  inverted  ;  Does  any  man  gather  t homes  of  afig-rree  , 
or  th'fthsofa  vine?  if  our  nature  be  yet  fo  fweet  and  good, 
whence  do  the  unfavoury  fruits  cf  vanity  and  rebellion  (in  the 
younger  c  nes )  that  I  do  not  fay  of  blafphemy  and  impurity  , 
whence  do  thefe  grow  ?  why  mult  young  ones  be  fo  long  un- 
der 


Serm.8.  Of  Original  fin  inhering.  155 

der  the  menaces  and  rods  of  their  Parents  and  Matters,  and  as  the 
event  certifies  all  too  little  too,  to  retrain  them  from  undoing 
themielves,  and  damning  their  immortal  fouls  f  is  notvertue  as 
amiable  as  vice,  if  we  did  bu^  look  upon  them  indifferently? 
can  there  be  more  faid  for  the  ways  of  fm,thanfor  the  ways  ofGod, 
which  are  pleafantnejfe  its  felf,  &c?  and  why  then  hath  God 
fo  few,  and  the  world,  nay,  fmne  and  Satan  fo  many 
fervants  ? 

They  that  converfe  with  children,orare  any  way  concern 'd  in  their 
education,  can  fet  to  their  feal  that  this  is  true  ;  how  often  do  they 
fee  puerum  z,?lantemy  if  not  worfe ,  wilful  and  obltinate  chil- 
dren ;  folly  fo  deeply  bound  in  their  hearts,  thai  the  vol  vf  correction 
can  hardly  drive  it  out}  Prov*  "'-** 

I  (hall  omit  many  other  Arguments  which  might  be  brought  for 
the  further  evidencing  of  this  pollution  in  us;  but  I  know  it  is 
nor  their  number,  but  their  weight  that  is  confiderable  .•  And  I 
hope  by  thefe  God  will  reveal  fo  much  of  his  lighr,  that  we  may 
fee  and  be  convinced  of  our  own  darkneffe. 

The  fecond  thing  more  generally  concerning  this  fubjeft  z,  what  this 
to  be  confidered ,  is,  what  this  corruption  and  inbred  pravi-  corruption  and 
ty  is}  fpirkual  pravl- 

There  are  many  nameswhich  Scripture  and  Antiquity  have  given  l) 
unto  it;  thofe  which  the  Antients  call  it  by,  you  may  read  more 
largely  in  Aug.contra  fulianxmylib.i.cap.2.  By  him,  or  about  his 
time  it  began  to  be  call'd  original  firm? ,  which  word  we  (hall 
henceforth  more  frequently  ufe ;  for  though  it  be  not  found  in 
Scripture,yet  that  which  we  intend  by  it,being  fo  clearly  grounded 
on  Scripture,  the  name  cannot  diftafte  any,  who  have  not  a  quar- 
rel againtt  the  thing ;  no  more  than  the  name  of  Trinity  or  Sa-  i.  From  its 
cramentsy  and  the  like.  name. 

And  in  thefe  too,  convenlmt  rebus  nomina ;  there  is  good  rea- 
fon  why  'tis  fo  call'd. 

For  i.  Tis  call'd  original  finne  ,   becaufe  'tis  in  every  one 
from  his  original ;  it  may  fay  to  every  one,  as  fom  at  thou  werty  R^et^jWA 
/  am  :   Or, 

2.  Becaufe   'tis   derived   from   Adam   the   original  of  all- 
Man-kinde  ,    out    of    wbofc    I  hod    God  ha:h    made  us   all :       '  *7, x6t 

3 .  Becaufe  'tis  the  original  of  all  other  finne ;  it  is  the  feed  and 

X  2  fpawn 


Xc5  Of  Original  fin  inhering.        Serm.8« 

fpawn  :  out  of  which  they  all  grow  ;    this  is  that   luft  which 
when  it  hath  conceived  bringeth  forth  finne ,    James  1. 15. 

As  for  Scripture  names,  Chemnitius  in  his  Common  -ph.ee  upon 
this  fubje&  reckons  up  above  tmnty  whereby  it  is  called  in  the 
jford  of  (jod  :  I  (hall  not  infift  on  any  be  fides  thofe 
which  I  fhall  have  by  and  by  out  of  this  Text  to  fpeak 
unto. 

Which  I  fliould  be  too  much  prevented  in,  if  I  fliould  fet 
down  any  certain  definition  of  it  to  be  here  explained ,  befides 
what  every  one  may' gather  from  what  hath  been  already  faids 
only  I  cannot  but  mention  thofe  three  things,  which  make  upas 
it  were,  this  original  finne •,  and  into  which  Anfelm  divides  his 
definition  of  it. 

1 .  There  is  in  original  finne  the  abfence  of  original  righteoufi* 
2„.  And  parts  it  ttf*,  which  is  the  image  of  God  in  which  he  made  man  at  firft- 
coafifts  of.      for  he  makes  him  #pr/g/tf,andallhis  workmanfliip  Cwhen  look- 
ed over )  is  exceeding  good. 

2.  There  is  prefent  in  man  its  contrary  image,  that  is  unrigh- 
teonfneffey  (oncHpifcence,&C  A  heart  evil,  and  only  evil;  viti- 
ms  habits,  even  before  there  were  yitiom  alls-;  as  afterwards  a 
man  hath  the  habits  of  grace  infufed  before  he  aits  gra- 
cioHfly. ' 

This  fouls  difeafe  is  like  unto  thofe  of  the  body,  where  there  is 
not  only  a  privation  or  abfence  of  the  former  good  conftitution , 
butapreientindifpofition,&c.  And  though  original  Jinne  be  not 
aftml,  yet  'tis  tittive ;  aftuofum,  though  not  acluale.  The  fleih 
Ifteth  againft  the  Spirit,  and  finne  wurketb  all  manner  of  con- 
cupifcence,  Rom.  7.8.  To  underhand  thefe  things  the  better,  we 
mu(l  know : 

1.  That  the  finl  of  man  cannot  be  indifferent  to,  or  altogether 
wit!  cut  either  of  thefe  images  or  liksnetfes  ;  it  hath  either  thei- 
mageof  a  holy  God,  or  of  a  finftrl  in  an  upon  it ;  to  think  tfcac 
it  is  wfatabvl.,  like  white  paper  without  any  thing  g00d  or  bad 
written  in  it,  is  but  i  Philofofbicil  fiftion,  which  Scripture  no 
where  owns,  and  Chriiiianity  everywhere  explodes ;  there  are 
too.  de  civ:.  but  two  Cities  made  out  of  mankincle,  Jerufalem  and  Babylon 5 
twQd  there    will   be   but  two   forts  at  the    M    day  ,    Sheep  and 

Cj  oats, and  unto  which  fliould  thefe  neuters  or  indifferent   ones 


belong? 


1.  A 


Scrnu8.  Of  Original  finne  inhering.  157 


2.  As  none  can  be  without  cie  of  theft  images,  fo  none  have 
both  of  them.  A  mans  foul  cannot  be  as  fome  artificial  picture 
reprefenting  on  the  one  fide  a  b**my ,  on  the  other  fide  a  CMm- 
fter ;  light  and  darkneile;  God  and  Mammon  ;  Chriit  and  BdUl 
are  too  much  oppolite  to  enter  in:o  any  fellowship  or  agreement 
in  his  foul.  No,but  'twill  be  zsk'd^hofe  image  and  fttperfcrlftloH 
(in  the  Singular  number  thus  too^  hath  it  ? 

3.  And  as  by  this  fin  there  is  both  the  abfence  of  Gods  image, 
and  the  prefence  of  his  enemies  -  that  is,  man  by  it,  is  nor  what 
God  is  ,  holy  ,  &c.  and  is  what  God  is  not,  ttvhaijy&c  fo  third- 
ly in  this  fi»%  is  considerable  that  debt  which  man  owes  unto  l):- 
vine  Jnftice ,  to  fatisfie  for  this  h  s  Irregularity.  God  might:  re- 
quire, that  man  fhould  make  him  Satisfaction  for  this  injury; 
and 'twill  be  exacted  of  all  men  out  of  Chriit.  It  is  no  fmall 
crime  to  break  the  feal ,  to  throw  away  the  image  and  picture  0/ 
any  Prince  or  Soveraign.  Now  as  the  former  ingredients  into 
this  fin,  made  us  altogether  Sinful,  fo  this  confederation  makes  us 
by  nature  altogether  miserable.  ^ 

And  thus  I  have  fpoken  to  this  fubject  Ftb  general,  and  more 
by  way  of  common  {lace.  I  fhall  novvconfinemyfelfinth.it 
which  is  behind,  tofpeak  of  it  only  under  thofe  notions  which  this 
Text  affords.  As, 

1.  'Tis  called  here  onrOldman. 

1 ,   The  body  of  finne. 

j.  This  is  that  alfo  which  in  the  laft  words  is  called /*. 

As  to  the  fint  of  thefe.     Original  fir.no  is    represented  to  us  °riginal  fin 
under  our  old  man;  and  that  not  without  fpecial  reafon,  whither  fpo]c.en.cc>1mcre 
we  lay  the  emrhafis  upon  Old  or  CMan      :  TsZ^ld  L4 

We  will  nrlt  enquire  why  it  is  call'd  Man  ;  not  our  old  mder- 1 .  why  calf  d 
fiandlng,  or  aff. [lions,  &c  only,  but  our  old  Ma??%  man. 

And  I  will  only  give  you  thefe  tworeafons  for  it,to  omit  others 
which  are  given  by  that  learned  Authour  who  hath  writ  fo  fully  on  Mr*  ^Zffi' 
this  fubjjcT. 

1.  Becaufeth;s  fin  runs  parallel  with  our  bsin^  men,  or  par-  x;  ,*  m 
taxing  ot  rmns  nature  in  this  world.  This  fin  and  our  rature  in 
us  are  twins  in  life  and  death  ;  they  live  and  dye  together  ♦,  we 
fhall  otceafe  to  be  hnful ,  before  we  ceafe  to  be  men.  Our 
whol-  Fabric k  is  fooverfpread  with  this  leprotic ,  that  it  cftft  ne- 
ver bj  Sufficiently  ckani'd,  till  it  be  wholly  taken   down.    Its 

X  3  fixangflj 


158  Of  Original  fin  inhering.  Serm.  8 . 

ftrength  indeed  is  abated ;  it  does  not  rule  in  a  child  of  Codas 
formerly-,  nay,  it'sdeaths  wound  is  received,  it  is  crucified,  or 
fattened  upon  the  Croife ,  as  my  text  hath  it ;  yet  it  will  not  to- 
tally expire  but  with  our  lateft  breath  :  it  can  be  no  more  whol- 
Gcrrhxrd.  Jy  parted  with  ,  then  our  very  foul  it  felf;  Q^od  natura  nobis  in- 
eft  deponi  non  potcft  ;  Whatsoever  is  in  us  by  nature ,  wiilftickby  us 
till  the  difolution  of  nature. 

2.  This  finis  ca  I  I'd  man,  b.Jcaufe  it  hath  overfpread  the  whole 
2.1tcver-        man;  that  as  tht  fubjeSum  i&Tvpetcts  is  every   man  in  a  natural 
fpreadsthe      way  propagated  from  Adam:    it  rhaybefaid  of  every  fuch  one, 
whole  man.      he  is  guilty  of  this  fin,  he  is  infe£ted    with  this  Original  finne  ; 
So  the  fub  jctt am  vmg&w ,    or  the  fubje£t  unto  which  this  fin  ad- 
heres, and  in  which  ic  is ,  is  every  part  of  every  man.    It  is  not 
in  this  fpiritual  malady  as  in  corporal,  where  the  head  akes  ma-' 
ny  times  when  the  heart  is  hail,-     the   Foot  is  wounded,  when 
the  hand  is  whole  ;  but  by  this  foul  diftemper ,  every  man  is  a 
veryhofpital  of  fpiritual  difeafes ;  ncqve  manusy  neqie  ps ,  nei- 
ther hand  nor  foot,  neither  head  nor  heart  is  as  it  fhould  be,  or 
does  as  it  fhould  do. 
And  becaufe  this  is  fo  material  to  our  prefent  purpofe,  I  will 
i.Ttinfeftsthefhew, 
foul  in  its  I#  That  this  fin  cleaves  to  the  foul ;  and  2.  It  infers   the  very 

chiefcft  facul-  body  ajfo# 

i^Thc  under-     Fir(*>  Ic  hatn  overfpread  the  foul,  and  that  in  its  mod  noble 
landing/       faculties;   I  mean  thofe  two  which  do  fo  much  advance  man  a- 
bovethe  common  fort  of  creatures;    Reafon   and  mil  9  under- 
standing and  affections ;    the  higheft and  itmoft  powers  poor  man 
hath,  are  furprized  by  it. 

This  fin  appeares  in  the  mind,  the  eye  of  the  foul ;  *t&  dim- 
fight  ed  In  natural  things ;  'tis  quite  out  as  to  spiritual  truths,  i  "Cor. 
2.  14.  The  natural  man  rcceiveth  not  the  things  of  the  Spirit  of 
God.  What  thofe  things  of  the  Spirit  are,  the  Context  tells  us 
no  other  than  theplaineft  truths  of  the  Gofpel  ^  nay,  he  counts 
thefe  foolilhnefle.  Thofe  things  which  are  the  wifdome  of  God 
the  product  of  infinite  wifdome,  he  flights  and  difefteems-  and 
no  wonder,  for  he  cannot  kr.ow  them,  becaufethey  are  spiritually 
difcemed.  Spiritual  truths  asfuch,  are  no  more  within  the  cog- 
nizance of  the  natural  eye  of  the  foul,  than  fpiritual  fubfiances 
are  within  the  view  of  the  eye  of  the  body.  -There  is  none  that 

under- 


Serm.  8.        Of  Original  fin  inhering*  159 


mderttanketh,  Rom.  3.  n.  If  Peter  andfome  few  other  here 
and  there  in  the  world  may  be  recepted,  no  thanks  to  them,but  to 
the  Father  who  hath  reveal*  d  thefe  things  unto  them.     Certain-  Mar.  ir,  if. 

ly  did  we  know  the  things  of  God  more,we  thould  love  them  bet- 
ter ;  (jood,  when  difcover'd,  is  attractive;  it  a  child  pre- 
fers an  apple  before  a  piece  of  gold,  it  is  becaufe  he  does  not  know 
the  difference  ;  and  when  the  children  of  men  prefer  themfelves, 
or  any  creature  elfe  before  God,  the  reafon  is,  they  do  not  know  , 
they  do  not  ccnfider. 

And  hence  it  is  that  in  our  fpiritual  recovery  the  eyes  are  anoin- 
ted with  eye-lalve.  Chrifl  came  to  of  en  the  eyes  of  the  blind? ; 
and  his  Spirit  is  a  Spirit  of  i  Rumination  and  revelation-.  B-lieversRUKe,  4*  x8- 
were  darkneffey  but  now  they  are  light  in  the  Lordy  Ephef.  5.  8. 
What  needs  St.  Taul  to  have  prayed  fo  earneltly  that  the  eyes  of 
the  Sphefians  under/landing  might  be  ev.lightnedji  they  of  them- 
felves had  not  been  blinde  ?  Ephef.  1. 1 8. 

The  will  is  diftcmpsr'd  with  t',  is  fin  aljo;  it  hath  not  feized  only  up-  2#  The  will  is 
on  the  head,  but  upon  the  heart.T^  imagination  of  the  thought  tffperve^ted  with 
mans  heart  is  evil^and  ony  ^/7,Gen.6.5.&Gen.2i .  1 7.  Jer.9. 1  for-  ir« 
bear glofling upon  thofe places;  hence  it  is  that  there  is  fo  li:tle 
love  unto,  or  de/ire  after  heavenly  things ;  can  any  man  give  a 

reafon  (  which  he  will  not  be  aihamed  of  at  that  great  day )  why  he  Non  am  , 

loves  God  no  more  ?  What  iniq-tity  have  ye  found  in  metfzys  the  me  pojj'um  di- 
Lord.  eere quart. 

As  the  Elements  have  their  proper  principles  of  motion ,  gra- 
vity and  levity ,  whereby  they  tend  to  that  place  in  thellniverfe 
that  bell  fuits  them;and  feafitive  creatures  have  their  wings  or  feet 
10  carry  them  towards  thofe  objects  which  are  moft  convenient  for 
them ;  fo  God  hath  endued  rational  creatures  with  a  will  ard 
affections  to  carry  them  forth  towards  the  enjoying  of  him  fe  If  who- 
or  ly  is  the  Center  of  their  happinefle,and  without  whom  they  can 
never  be  at  reft. 

But  does  the  will  of  man  by  nature  do  him  this  good  office  to 
carry  him  unto  God  as  his  only-blifle  ?  why  then  do  we  fee  and  hear 
of  fo  many  that  are  in  the  fearch  of  other  things  no:  once  to  be 
named  with  God  ?  how  many  are  there  of  whom  ic  may  be  faid, 
God  was  never  thus  to  be  fure  in  all  their  thoughts!  like  the  Ifrae- 
lites  they  are  fcattered  up  and  down  gathering  ftraw  ;  nay,  droiie 
and  dung  in  the  Apoftles  fenfe,  is  frequently  preferr'd  before  Jefus 

Ghrift. 


1 6  o  Of  Original  pn  inhering !  Serm.  8 . 

Chriit.  How  many  may  fadly  fay  as  that  good  man,  Quantum 
Merc  at  or  fro  lticro,&c.  I  have  nor  done  To  much  for  my  God, 
as  the  Merchant  doth  daily  for  his  -ain,  or  :hc  Hunts-man  for  his 
game -and  yet  what  gain  or  pica&re  is  cor  parable  to  our  tnjosint 
of,  and  commun:on  with  Cod  ?  bin  faithefj 
*  TfC  b°r y  is  The  body  bears  a  part  vuh  ;h~  :rA  i  i  this  f  re  evil;  'tis  compa- 
not  free  from  ratjve]y  j  coafetfe  but  a  imall  part,  to"  it  can  according,  to  its  na- 
ture bear  no  greater. 

Our  Apoillefpeaks  of  finne-  'reigning  in  our  body,  Rom.  6.12. 
Every  member  of  our  body  is  ready  to  acl  in  a  finne;  to  be  an  in- 
ftrtfment  of  Ptnrlghteotifnef}^  vet,  13.  a  fervant  to  uncleannefi 
ver.  19.  The  temper  or  rather  nittem per  of  the  body  enclimnc 
often,ibmetimes  to  one,  fomedmes  to  another  fume  ,  which  the 
Divel  (  who  is  beft  leen  in  our  conftitutions )  makes  much  ufe  of 
in  fairing  his  temptations; hence  he  frequently  tempts  thofe  that 
are  melancholy  to  defpair,  and  the  fanguinc  he  tempts  to  prefurne, 
wich  no  fmall  difadvantage  to  their  fouls  from  thefeveraJ  inclinati- 
ons of  their  bodies. 

To  be  fure,whil'ft  a  man  is  or  Ihould  be  providing  for  his  foul,the 
body  too  often  interrupts  him  with  Whaffhatt  I  eat?  what  (hall  I 
clrinkj  wherewith  (hall  I  be  c  loathed?  And  if  there  be  any  fear  of 
fuftering,  thoug-h  for  Chriit  and  his  Gofpel,the  body  cryes  Spare 
thy  felj,this  may  n-.t  come  unto  thee,  Ore.  So  rhat  wjth  cAdam 
by  reafon  of  finne  we  need  a  cloathingfor,  and  may  beafham'd 
of  our  very  bodies.  Even  they  alfo  fhould  be  the  Tem- 
ples of  the  Holy  Ghoft,  but  are  now  become  Ca.-,es  for  thefe 

put  but  thefe  things  together,  and  'tis  too  fadly  appa- 
rent that  this  original  finne  is  as  extenfiveasany  thing  in  meer 
man  can  be. 

So  that  in  every  one  methinks  I  fee  another  Adam*,  if  you 
of  tjSm\  conWertheparallel,youfliallfinde^^Wj  image  and  likenefle  in 
mage  in  us.  '*  each  of  his  u  happy  off-fpring.Take  it  with  fome  enlargement  out 
Aug.deGerMoi  Anftin. 

Ik.  cap.  24,  I#  tyidam  after  his  fall  had  hi=;  under/landing  darkped  ,   he 

thought  to  hide  himfelf  from  that  God  from  whom  nothing  can 
be  hid,  Gen,  5.8.  And  are  we  not  thus  blinde  ?  does  not  man 
promiie  himfelf  more  fecurity  for  a  fecret,  than  for  an  open  im- 
piety?   The  Adulterer,the  Oppreflbr,  the  Proud  and  the  Envious 

perfon 


Scrm.8  Of  original  fin  inhering .  1 6 1 


perfon  faith',  Nonefeethme,  Ifa.  47. 10.  Durft  men  undertake 
than  wickednefle  under  the  fenieofGods  feeing  of  them,  which 
they  would  be  afham'dof  if  men  look'd  upon  them,  were  they  not 
thus  blind  f 

2.  Wefinde  ^w*  flying  from  Gods  prefence  ;  his  mil  and 
afettioxswere  defiled  ,  or  he  could  not  have  been  averfefiom  com- 
munim  with  God.  Being  now  ftain'd  with  fin,  he  trembles  to 
hearehim,  whom  before  it  was  his  chiefeft  delight  to  be  with  ail. 
And  this  alfo  fin  hath  brought  upon  the  pofterity  of  ^4  dam  ;  they 
do  not  delight  in  communion  with  God-,  in  their  hearts  and  lives 
too  they  forfake  God. 

We  do  not  read  that  ^Adam  after  the  commilfion  of  his  fin  , 
did  fo  much  as  once  think  of  God,  till  he  heard  the  yoice  of  the 
Lord,  walking  in  the  garden  in  the  cool  of  the  day,  in  order  to 
the  calling  of  him  to  an  account  for  his  fin,  and  then  he  is  a- 
fraid,  and  flies,  &c.  So  his  wretched  children  (™  t^^ta ™ti&) 
feldome  think  of  God,  at  leaft  ferioufly,  andas  they  ough: ,  till 
towards  the  end  of  their  lives,  when  God  by  the  voice  of  forrie 
extraordinary  hcknefle,  is  a  calling  of  them  to  judgement;  and 
then  no  wonder  if  they  be  afraid. 

3.  I  might  obferve  a  fimilitude  we  have  in  our  bodies  unto  A- 
dams  finfulbody,  but  that  our  very  cloathes  as  I  hinted  but  now, 
fufficiently  evince  it.  We  have  the  fame  ufe  and  neceiTity  of  them 
which  he  by  fin  fell  into;  The  belt  apparel  being  but  as  playllers 
which  this  foare  calls  for ;  howibevertoo  too  often  man  makes 
himfelf  proud  of  them. 

Now  whither  thefe  faculties  of  foul  and  body  being  fo  nearly 
conjoyned,  do  corrupt  andinfedlone  another;  as  Ivy  while 
cleaving  to  the  Oak,  draws  away  the  ftp  from  it,  and  deftroyes 
it,  I  fhall  not  here  contend  ;  I  confefle  there  are  many  difficul- 
ties concerning  this  fubjeft  ,  of  which  we  may  fay  ,  as 
of  other  depths  in  Religion  ,  with  the  Woman  of  S>-.~ 
maria,  John  4.  2$.     When  the  Mejjias  comes,  he  will  teach  us  a  I 


things. 


I  have  been  too  long  upon  this  finl  confideration  in  explaining, 
why  Original  Jin  is  called  Man,  I  muft  be  the  fhorter  in  what  fol- 
lows; why  it  is  cali'd  0/^man.  «,h   qj. 

1.  Becaufeitis  derived   from    the  eldeft  or  firft  Adam\    for  „al  fin  is  callo 
though  Chrift  as  God,  was  from  eternity  ;  yet  as  an  Adam,  or  o^mao, 

Y  common 


mmmL 


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dc  lecsktring  for  fin  ,  whit 

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fa*  mr  *UwutMy}DCCL 

!  22TK2g  to  is,  bi  it  *e 

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-.::./  i2^v?::.:-\::  :..  .'.?.  ;   :.■:•:  L>  2  v 
.     :..;.-;  .:  j.  (.  iw-es:  Sw::?:.  :e  ffC.Ls>  -  :   r:    ' 
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■n  i>2  Wi»,  2nd  U  : 
ir*ew>,  £/**.;.  1  ;*  1 4.  2 .v.  :::c  ".\v:v;::  :;. 

>  ;:  ihz  :tt:  t 
■::}:,    I  '.-.     i.e.    A>  ere  wi:j:j   :.:  A"         ,  ;        ^  -;  . 

Mountain*,  ibcl 

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j^j.  VJ  Vnginai  jm  inverwg.        aerm.o*. 

fays  to  this  man  <js,  and  he  go:th>  &c.  fo  does  this  Jin,  we  are 
Vim.       held  Car.t\vc  by  it.,  tilltheSonof  Godfetsusfree.     Man  is  not 
ingewuts,  but  libertm  ;   he  is  not  by  nature  born  free,  but  by  grace 
made  free ;  untiil  he  be  eslablijhed  by  the  free  Spirit ,  he  goes 
and  comes  as  the  winde  and  Tyde  of  corruption  drives  him.  '     ' 
And  this  is  farre  more  fad  than  to  be  poffetfed,  or  to  have 
our  members  a<5ted  by  the  Divel  himfelf ;  for  the  inceftuous  per- 
fon  was  given  over  to  Satan  (  which  fome  interpret  thus  )  for 
r   -  the  good  of  his  foul,  that  his  foul  might  be  faved;  but  none  are 

Cor,  ?.  ?.     ]efCuncj,r  tne  power  and  command  of  their  corruptions,  but  to 
their  certain  and  inevitable  deftruc-tion. 

6.  ItiscalPdhereefpecially  a  body  by  theApoftle,  to  anfwer 
Varaw,       to  the  other  Metaphor  of  ^crucifying   in   the   words   before; 
only   bodies  can  be  crucified ,  and   this  fin  is  crHeifisd  with 
Chrifi. 

Which  by  the  way  fhews  the  ftate  of  original  Jin  in  the  people 
of  God,  and  how  it  ihould  be  in  all  others,  efpecially  fuch  as  are 
baptiz'd ;  it  fhould  by  faith  be  nayl'd  to  the  Crofle  of  Chrift ,  we 
flbould  by  believing  fetch  vertue  from  Chrifts  death  to  crucifie  it  ; 
it  muft  hang  on  Chrifts  Croffe,  ha  KctTztpytfin,  a  ^Metaphor    ta- 
ken from  thofe  that  are  crucified,  who  hanging  on  theCroffe  up- 
on nailes,  grow  weaker  and  weaker,  till  they  expire  and  dye ;  fo 
muft  original  fin  be  in  us,  (  dead  already  as  to  its  reigning  power , 
and  )  dying  daily  as  no  its  in-being  moving  power ,  having  every 
day  iefleftrength  than  other. 
The  third  ex-      VVe  nave  now  °uC  ^ la^  exprefiion  the  Apoftle  ufes  for  this  orl- 
preflion  of  g-  £/W  corruption ;  he  calls  it  here  ft*}  to  ihew  that  it  is  fo;  it  is 
j-iginalcorrup-  fin. 

tion  in  the  I#  properly  and  truly. 

Text,  'tis  Jftfc       2^  Eminently  and  efpecially. 

Properly.  It  is  truly  and  properly  finy  it  isnotonlyadefeft,  but  a  fin  ;  it 
is  againfttne  holy  win  of  God\  and  is  chargeable  upon  us  by  the 
jufti'ceof  God  ;  every  foul  difeaie  is  not  only  a  punishment,  but 
a- fin,  and  therefore  farre  worfe  than  the  worft  difea'fe  that  is  inci- 
dent to  the  body  ;  and  our  finful  ftate  (hen Id  be  more  trrrible  to 
1:5  than  onr  dying  condition.  To  convince  us  of  this,  know  that 
this  original  (orruption  becomes  our  [m. 

1.  In  that  God  imputes  the  guilt  of  Adams  fin  to  us,which  I 
tob  fuppofe  you  have  had  vindicated  in  the  foregoing  Sermon:  I  (hall 

only. 


germ.  8  •  Of  Original  finne  inhering.  165 

only  fay  this  to  it ,  that  God  may  as  well  by  imputation  make 
t/idams  fin  become  oar  fin  for  condemnation,  as  he  may  by 
imputation  make  Chrifts  righteoufxeffe  become  our  right eovfnejje 
unto  falvation  ;  and  yet  Ghrifi  it  made  of  God  unto  us  -tv  if  dome, 
righteoHfafiy  &c.  and  we  have  no  other  righteotifnefs  to  ap- 
peare  in  for  justification  before  him  at  that  great  day.  Hence  a'/-  urhefide  pec* 
vet  well  obferves ,  that  the  Church  hath  ever  found  and  (till  does,  m$  o,-ig. 
that  thofe  very  men  who  are  enemies  to  the  doctrine  of  Origi- 
nal fin,  are  enemies  alio  to  the  doctrine  of  the  grace  of  God  in 
Chrift.  Thus  the  Stcinians  ,  who  deny  that  we  have  contracted 
any  debt  by  iAdams  fin,  deny  Wo  thatChriftfatisfied,  and  paid 
our  debts  to  divine  Ju'iice  -  and  if  they  take  away  this,  let  them 
take  all. 

2.  Though  Original  corruption  be   truly  fin  by  imputation ,  .B  y^fo^ 
yet 'tis  not  tin  by  imputation  only.    It  is  our  (in  by    inhxfion  ,  *' 
inhering  in  us,  and  making  of  us  otherwife  than  God   made  us. 
To  blot  a  letter  in  a  fairly  ivr it  Copy,  to  draw  a  black  line  over 
a  beautiful  picture ,  cann't  but  prove  a  fault;  what  is  it  then  to 
mar  Gods  curious  workmanship  >  which  this  fin  does  in  man  ? 
Confiderthat  God  is  many  moneths  in  the  framing  of  the  body, 
(for  we  are  wonderfully  made  by  him)  and  when  this  body  is  fitted, 
he  unites  it  to  a  foul  more  worth  than  a  world   of  bodies.    This 
great-little  creature  mm,  hath  many  prerogatives  too  that   ad-P^-^^M- 
vance  him,    efpecially  in  that  Gods  delight  is  [aid  to  be  with 
him.    Now  when  all  this  care  and  paines  are    taken  ,  this  coil 
and  charges  expended  by  God  to  make   man  for   himfelf ,  this 
corruption   comes   and  mars  all  ,  and  will  God  hold  it   guilt- 

fefle  ?  rr  r       • 

No,  this  fin  is  exceeding  finful;  for,  nemly         *~ 

1.  'Tis  more  cx:enfive  than  other  fins;  every  actual   fin  hath  i.Extcnfive. 
fomeparrcular  faculty  in  foul  orbo^y  ,  which  it  does  defile  and 

charge  with  guilt ,  wherein  it  was  coriceiv'd  ,  or  whereby  it  was 
acted  ;.  but  original  fin  Rains  all  alike  ,  fofarreas  by  their  feve- 
ral  natures  they  are  receptive-  of  its  defilement;  it  mines  the 
whole  Ht-lewrrU  of  man.  It  does  not  only  overlpread  the 
whole  earth;  rtiansbafer  part,  the  body;  but  his  celellial  part , 
his  heaven-born  foul  is  contaminated  by  It;  the  fun,  moon,  and 
ftars  in  it  are  turn'd  into  blood. 

2,  This  Original  fin  is  diffufed,  derived,  and  communicated ,  2*  D4u/ivc 

Y  3  whereas 


x£$  Uj  Urigmal  Jmne  inhering.  aerm.b. 


whereas  actual  fmsarenoc.    Perfonal  faults  of  Parents  are  not 
imputed  to  Children,  and  defile  not  their  Children,  unlefie  imi- 
tated or  unbevvail'd.     Childrens  teeth  are  not  fet  on  edge  by  the 
fowre  grapes  their  Parents  thus  eat ,  but  Original  {in  being  the  fin 
of  the  nature  of  the  Parent,  becomes  the  fin  of  the  Child,  and 
will  be  entailed   further  to  the   laft   man  upon  earth  ;    for 
Children  have  the   nature  ,    but  not  the  perfon  of  their  Pa- 
rents. 
An  Objcftion      And  let  knot  feem  ftrange ,  that  God  Ihould  fufterthis  orl- 
anfwered.        gmalfin  tobefo  vaftly  diffuftve ,  that  he  ihouldnot   exempt  his 
own  people  wholly  from  it.    There  is  the  fame  reafon    that  cor- 
ruption lliould  remaine  amongft  them  ,  which  there  was  for  the 
abode  of  the  C 'anaampej  amongft  the  Ifrael  of  Cjod  of  old;     It 
tryes  them  and  brings  them  often  to  Bochlm^  and  makes  their  life 
a  vally  ofteares  ;  and  whilft  they  go  on  their  way  weeping  and 
crying  unto  God  by  reafon  of  it ,  they  beare  precious  fruit  j  for 
God  does  make  good  come  unto  believers   out  of  this  great  evil, 
making  it  an  Antidote  againft  carnal  confidence,  and  felf-love  , 
a  meanes  to  exercife  their  faith  ,  and  a  fure  evidence  of  his  own 
power  and  prefence  in  the  keeping  of  them. 

Befides,  it  is  farre  better  for  us  by  this  occafiontobe  under 
rhe  fecond  Adam,  then  ever  it  could  have  been  being  under  the 
firft.  The  firft  Adam  was  a  head  of  clay ,  of  the  earth  earthly. 
1  Cor.  1 5.47.  The  fecond  Adam  is  a  head  of  gold ,  The  Lord  from  heaven. 
Though  we  were  made  holy  in  the  firft  Adam,  yet  having  a  mu- 
table will ,  we  might  under  him  perifli  everlaftingly ;  but  they 
that  are  in  Chrift  fhall  not  perifh ,  but  have  everlafting  life  ;  a 
°lory  beyond  what  we  could  have  had ,  if  we  had  continued  in 
innocency  ;  for  under  that  firft  Covenant ,  we  could  have  ex- 
pected only  a  reward  anfwerable  to  our  own  works ;  but  under 
the  fecond  we  hope  for  glory,  in  fome  meafure  proportionable 
toChrifts  merits.  Though  we  know  not  what  ihzt  gUry  1/,  yet 
this  we  know ,  that  when  he  appeares  ,  we  fhall  be  like  him  , 
1  Joh.3.2. 

And  in  the  mean  while  as  the  Ifraehtes  who  were  before  but 
Brick-burners,  and  potters,  by  reafon  of  thtCanaanites  amongft 
them,  XzzivC&theartofwarre,  and  became  Renowned  foldiers ; 
fothe  true  Ifrael  ot  God  by  this  meanes  put  on  their  who'e  (pi- 
ritual  -Armour  *>  and  day  ly  fight  the  good  fight   of  faith ,  and  be- 

com: 


Serm .  8 .  Of  original  Jin  inhering.  1 67 


come  more  than  Conquerors  ^  (  to  conquer  a  luft  being  more  glo- 
rious than  to  conquer  aKmgdomc)  through  Cbrtft  that  fit -eng- 
thens  them  ;  when  thefe  Thiiiftmes  arc  ufon  them,  (as  upon 
Sampfon  )  then  the  Sprit  of  the  Lord  comes  upon  them  too,  and 
what  lulUs  able  to  rtand  before  his  Spirit  f  AsMjrf  took  the  ^ 
five  Kinos  and  ftiut  them  up  m  the  Cave  at  Makkedah  till  the  '  *' 

Battel  was  over,  and  then  flew  them  :  So  the  Lord  is  pleafed  to 
fhut  up  sndreftrain  the  corruption  of  his  people  m  the  Cave  of 
their  body,  untill  their  warfare  be  finiihed,  but  then  he  brings 
them  out  and  flays  them;  they  fhall  then  never  fee  thefe  enemies 
more  And  therefore  holy  P*»l  who  cryesout,  who  fiaM  deb-  RoBI;7<1jjlf; 
verm*  addesprefently,  I  thanl^God,  &c.  as  if  hehadbreath- 
edth-famebreathoutinpraife^hichhe  had  taken  in,in  prayer 
for  deliverance;  fo  foon  does  God  anfwer  prayer  madeagainft 
this  pn  according  to  his  will. 

And  thus  we  have  feen  fomething  towards  the  explaining  of  this  AppllmJont 
difficult  matter.  The  nature  of  this  undertaking  being  more  to 
intorme  your  judgments,  than  to  deal  wi:h  your  affedions ;  I 
{hall  the  rather  hope  to  be  excuf'd  if  I  be  not  proportionably  fo 
lar°eintheApplication,whichIam  now  come  unto,  and  fhall 
lavDdownwhatIintendtofreikto,  under  thefe  two  heads.  i.Of 
Inftruaion.  2.  Of  Exhortation;  toinform  your  judgment,  and 
to  quicken  your  praftice.  ' 

i-li  we  all  have  corruption  thus  by  nature  inherent  in  us,  it  rllfc  of  ^ 
mavfilenceall  complaints  againiVGod  for  expofing  of  us  to  fuch  fbuftlon. 
Wan:s  and  mferies  at  our  very  entrance  into  the  world,  and  fo  all 
alon°  durin°  our  continuance  in  it;  m'Aio  -m  ****,  whence  tome 
ev'dh  was  a  queftionwhich  did  much  puzzle  the  PfUlofophers  of 
old  ;  here  we  are  refolved  of  it ;  The  evil  of  fn,  and  f arrow 
corn's  from  this  root.  No  wonder  now  that  our  children  are 
more  miferab'e  than  the  young  ones  of  B^atts  or  Birds ,  becaufe 
they  are  more  fi  ful. 

2  Hence  it  follows  that  111  the  very  beft  :here  is  a  mix:ure,borh 
in  their  Prwcifles  and  *8i*ns.  There  was  two  in  RehccU's 
womb,  there  are  two  in  their  hearts ;  the  Old  mdn^  and  t,.e 
New  man)  nature  a  d  grace ;  flefti  and  Spirit :  Hence  that  fin- 
*/>,  that  comb  axe  betwixt  them  dally.  The  Unregen:rate  per- 
fonlhis  £*  reignsin;  his  body  is  as  a  Temple,  and  his  foul  as  a 
Shrine  for  this  his  <Di***.     This  keeps  the  houfe,  and  all  things 


1 68  Of  Original  fin  inhering.  Serm.8, 

are  in  peace  ;  In  the  glorified  Saint,  this  fin  is  wholly  done  away; 
this  unclean  thing  does  not  go  with  him  into  the  new  Jemfalem. 
Only  the  gracious  per f on  is  the  field  in  whom  the  fiejh  w arret h 
against  the  Spirit,  and  the  Spirit  againfi  the  fleffr.  He  is  like 
the  Moon  which  hath  its  fpots  when  it  receives  the  fuf  left  influence 
from  the  Sun.  fin  in  him  will  not  dye  willingly ,  but,  as  a  dying 
man,multiplies  his  ftroaks  at  his  enemy,  though  they  are  compa- 
ratively but  weak  ones. 

a.tlfe  of  Ex-        For    Exhortation  ,    lee  me  recommend   theie  following 

bortation.        Duties. 

knoTv°lcdSelgo[      r-  Get  a  ri§ht  knwle%  of  thy  felf  according  to  this  do&rine; 

this  fin.  iZ  is  tolly  in  men  to  have  tlavel'd  much  abroad,  and  to  be  ft  rangers 

in  their  own  Countrey.  It  will  be  found  the  greateft  folly  for  thee 
tote  never  fo  knowing  in  o;her  things,  if  thou  beeft  a  ftranger  to 
thine  own  heart,  and  doft  not  know  that  it  is  delperatc/y  wicked. 
•  i  The  very  Heathens  apprehended  this  precept,  yvafo  eeavrty, 
>Know  thy  [elfyxo  be  of  fuch  coniequence ,  as  to  grace  it  the  more 
they  faid  it  came  down  from  heaven  ;  1  am  fufe  it  is  Gods  mefla^e 
untoycu  from  this  truth  this  day.  Know  jour  [elves,  unleiTeyou 
know  your  felves  thus  left,  Chrifts  coming  will  be  in  vain  unto 

John  3.  4, 10.  you  ;  for  he  came  only  for  the  lofi  [beep.  Nicodenms  had  never 
doubted  fo  much  of  Regeneration,  and  a  new  birth,  had  he  un- 
derstood the  defilement  of  his  firfi  birth.  I  am  afraid  there  are 
many  CM  afters  in  Ifrael  that  are  ignorant  of  this  ftill,or  elfe  they 
would  labour  not  only  to  reforme  their  lives  ,  butefpecially  to  oQl 
iiew  hearts  alfo.  thou  canft  not  kill  one  luft  imlefle  thou  layeft  the 
-  Axe  to  the  root  of  it  that  is  in  thy  heart ;  if  thou  cutteft  but  the 
branches  off,  and  for  a  while  refraineft  only  the  outward  a&s  of 
fin,  upon  the  next  temptation  or  occafion  they  will  grow  the 
fader ;  as  Rivers  that  have  for  fome  time  been  kept  up  by 
Banks,  run  the  more  violently  after  they  have  broken  them 
down. 

1.T0  confefll-      2   Be  perfwaded  to  make  confeffion  of,  and   be  humbled  for 

roof,  andhit-  t[jJs  ^  this  original- fin \  fome  think  that  tMofes  who  was  the 
l0n  onC'  penman  of  Vfialme  go.  ver.  8.  underftood  thofe  words  of  this 
fin:  Thoti  hafi  fet  my  fecret  fins  in  the  I'ghtcf  thy  countenance , 
Remember  this  corruption,though  never  lb  deeply  hid  in  thy 
heart  with  all  the  parrs  of  it,  is  as  perfectly  ken  by  God,  as  if 
it  were  fet  in  the  light  of  his  countenance  ;  which  is  a  thoufand 

times 


Serm.8.  Of  Original  Jin  inhering.  **? 

times  brighter  than  the  Sun  in  all  its  glory.  We  read  of  ^Ahabs 
mourning,  as  well  as  of  Davids ;  and  ot  Judas^  repenting,  as 
well  as  of  Pauls;  and  why  were  not  %A&dbs  and  Judas's  for- 
row  accepted  as  well  as  the  others?  O  e  remarkable  difference 
I  will  oblerve  in  them;  Ahab  that  we  read  of,  mourned  only 
for  the  judgement  denounced  ;  md  Judas  repented  only  of  the 
outward  a&  committed  >  but  neither  of  their  tears  orforrowwent 
to  the  root,  tobewaile  the  Original  of  all  this  their  impiety, 
which  we  have  ken  Paul  did,  and  we  know  David  praclis'd-, 
Pfral,  5 1.  5.  Hefayes  not  only  ,  Deliver  me  from  b Lod-  guilt ineffey 
but  1  was  eoncen >din  fin ,  Sec.  and  that  is  as  well  matter  of  his 
forrow,  as  the  other. 

Potfibly  you  would  think  much  if  I  ihould  recommend  <>s4h- 
flines  example  to  you,  who  confeffed  he  hid  need  of  mercy  not 
only  to  pardon  thole  fins  which  he  had  committed ,  but  for  thofe 
fins ,  which  if  grace  had  not  retrained  him,  he  fhould  have  com- 
mitted ;  and  certainly  we  owe  as  much  to  thisfoui-phyhtian  , 
for  preventing  thofe  difeafes  which  otherwife  we  fhauld  have  fain 
into ,  as  we  owe  him  for  recovering  of  us  our  of  thofe  difeafes 
which  we  did  fall  into ;  nay,  ftwitfmtgratU  privative,  quam 
jofitivAy  thus  too ;  And  therefore  kt  me  befpeak  Gods  deareft 
children  in  the  words  of  the  Prophet  to  Babylon,  Come  fit  in  the  If"a,47-  u 
duft.-  Gods  own  inheritance  is  as  a  ffteckjed  bird ,  as  he  com- 
plaines  fer.  12.8,  Oh  be  not  Ingruti  gratis, ,  Unthankful  to 
grace. 

You  have  heard  a  fad  parallel  between  Adam  and  you  ;  but  Oh  .  » 

that  you  mighttalike  Adam  in  om  thing  more;  when  he  had  Sm.fa  Pcccat{-> 
finn'd^  'tisfaid,  his  eyes  were  opened^  Gen.- 3.  7.  by  which  fome  ^X^&c!'* 
underlland  that  God  gave  him  a  fight  of  his  fin,  awakened   his  Gcrt 
confcience,  fothat  hefawfrom  whatbliffe,  and  into  what  mife- 
ry  by  (in  he  was  now  caft.     He  thus  by  lamentable  experience  un- 
derstood good  and  evil. 

Oh  that  your  confciences  were  awakened  ,  that  your  eyes  were 
opened  too  /  I  iliall  pray  for  you  as  the  Prophet  did  for  his  fer- 
vant,  and  afterwards  for  the  Syrians  chat  came  to  take  him  ; 
Lord  open  the  eyes  of  thefe  men,  2  King.  6. 17, 20.  lam  fure  the 
more  grace  ye  have,  the  more  fenfe  of  this  fin  you  will  have  al- 
fo.  Taul  a  Chriftian  complains  of  it,  though  Paul  a  Pharifee 
did  not. 

Z  If 


1 7 1  Of  original  fin  inhering.  Serm.  8. 

If  ye  have  been  prevailed  with  by  the  other  exhortations,  ye 
.Exhortation.  w*|j  y^'y  up  y0ur  fe;ves  to  the  power  of  this.  Did  you  but 
cm-dTand  *  underftand  your  condiiion  by  reafon  of  this  fin  ,  and  were  hum- 
idpagainftit.  bled  for  it ,  you  would  engage  all  that  you  could  againft  it.  Fitfl 

then 
[n  your  fc Ives.       Set  your  felves  againft  this  (in  in  your  own  hearts.    Thoa  canft 
not  be  a  manrtfcer  Gods  own  hearr,  till  thy  heart  be  cleanfed,and 
made  like  unto  God.     A  true  Chriilian  tak^s  more  care  to   get 
rid  of  the  evil ,  than  to  rejoyce  in  the  good  that  is  in  him  (though 
both  be  a  duty  )  b^ing  it  is  better  not  to  fee  a  friend   which  we 
know  will  do  us  no  hurt ,  then  not  to  fee  an  enemy  which  (  un- 
feen  )  will  certainly  kill  us.    When  Elijha  would  cure  the  waters 
aKing.i.u.    of  Jfrir^*i  ne  &&  not  caftfalt  into  the  pots  or  dtfhes  (  that  might 
take  it  up  )  but  into  the  firing  that  fent  it  forth.    Labour  to  gee 
thy  heart  which  is  the  fpring  and  iflfue  of  life  or  death  >  feafon'd 
Means  to  be  u.  with  grace.     Blejfed  be  God,  there  are  meanes   to    tare  you    of 
fed,  this  evil. 

i.  Faith  in  Chrift.  Caft  the  wood  of  his  Croffe  into  thefe  bit- 
ter waters;  he  was  circumcifed,  yet  had  no  filthy  foreskin  of 
his  own ,  but  of  ours  to  do  away.  Twas  our  filth  that  was  wafhed 
off  inhisBaptifme. 

2.  The  in-being  of  the  Spirit  of  Chrift,  prevails  againft  thz 
in-dwelling  of  fin.  Behold  I  have  fhewnyou  a  myftery,  if  ye 
would  not  all  diey  and  that  eternally ,  ye  mufi  ell  be  chan- 
ged. 

;.  Prayer  is  a  means  in  order  to  this .    David^Pau /,others  were 

troubled  with  this  evil,  and  they  pray'd ;  go  thou  and  do  likerrife, 

jimaJo  bominc  Let  it  be  thy  daily  prayer  ,  From  thee-uil  one  my  [eif,  good  Lord 

map fo  libera     deliver  me  v   thou  complained  of  bad  times ,  oh  complain  more 

w  Qrnte.      0£  a  bacj  hoart#     The  flooc]  came  upon  the  whole  vvo'rld ,  not  fo 

much  for  their  actual  abominations  though  great,   as  fo:    their 

luart-corruptions,  Gen.    6.  5.     Gen.  8.  21.  If  we   ever   be    c- 

whelmed  with   fufferings  ,     it    is    for   tb's   Abomination   in 

chief. 

Oppofe  thyfelf  againft  this  fin   in  thy  relations;  weaken  the 

?"TB?Unrfelan'ldn^dome  of  Satan  everywhere,  efpecially  in  thy  children;     If 

Legally.         r"eir  "ea"  a*e  you  PIly  tfiem>nnd  enquire  after  remedies  for  them; 

alas  fpiritually  every  part  is  diftempered;  they  are  blind ,  lame , 

jog-,  naked,  and  what  nor  that  fpeaks  mifery  ?  Oh  hard-hearted 

Parent 


Serai .  8 .  Of  original  fin  inhering.  \  7  o 

Parents  ,  that  have  not  once  gone  to  the  heavenly  Phyfitiau  for  their 

pcor  children  \  \is  ufually  faid,  venenatl  Kon  patwvtitv ■  inane i as  ; 

they  that  are  poyfonMmuft  not  b:  dill yed    with,  but  prefently 

fomeanddote(ifI  may  fo  call  it)  given  rhem.    They   do    bur 

pledge  yoa  in  this  cap  of  deadly  wine,  and  will  ye  not  the  rather 

be  inftrumencal  to  help  them  to  the  cure  ,  b^ng  ye  Live  help'd 

them  to  the  difeafe  ?    Wherefore  do  ye  think  your  chldren  came 

into  the  world  infuch  a  piteous  manner  ?  what  do  they   cry  for  ?  yex  nr 

the  Naturalilt  will  tell  you  'tis  out  of  want  that  fo  me 'body  might  Himmiffecc. 

cloath  them  ,  feed  them,  care  for  them,  &c.    But  a  Chriiilan 

will  tell  you,  God  hath  given   them  bitter  teares  and  cryes   to 

lament  their  fpiritual  neceilities  ,    and  to   beg  fpiritual    re- 

medyes.      Their    infignificanc    voice    fignines  thus   much   ; 

whirft  they  are  yet  dumb  ,     they  fpeak  aloud  in  their  rcizn-Nihiulu4dfl- 

ner  ;     Oh  carry  us  to  the  Lavtr  of  regeneration;    let  us  be Clmtt  n 'f de?rc' 

wafhed  in  the   fountaine  let  open  for  finne  ,    &c.     Surely  ,  *w*r- 

God  who  hath  not  caufed  their  tender  voice  to  be  in  vain 

for  their  bodies  ,   (  though  they  krow  not  what  it  means) 

would  not  have  it  to  be  in  vaine    for  their  foules  ;   and   he 

that    hears   the  yewg    Ravens   when    they   call  ,    would   not******1*7'  *• 

have    you    deafe    in  this    refpe&  ,     when    your    Children 

cry. 

Laftly,  Let  the  confideration  that  Original  fin  is  thus  in  us, 
weane  us  from  the  world   ,    and   that  immoderate  defire  0f  4-ExIiort«ion. 
living  in  it.     Alas,  wherefoever  we  go    we  carry  thefe chains fr^che world 
of  darknefle  with  us ;  if  it  be  grievous  to  be  in  pain  or  want,  byrcafonofic. 
how  grievous  is  it  to  a  gracious  heart  to  fin  ?    I  know  gravia 
non  gravitant   in  eorum  loco ;   fin   feemes  not  heavy  to  a  car- 
nal man  ,    to  whofe  heart  'tis  naturaliz'd  ;    but  i£  thou  be- 
eft  fpiritual ,   and  tender  ,    fin  is  a  burden  to  thee  to  pur- 
pofe.     Now  by    death   peccatum  ,    non   homo ,    n^orhur^    it  is 
iin   that  dies  ,     a  Childe  of  God  does   not  dye  ,  but  only 
changes   his   life  ;    this  life  for  a  better  ,    thefe   pleafures , 
relations,  &  c.    for  better ;  and  if  it  be  good  to  live,  fnrely  to  live  c- 
t  em  ally  is  befl  of  all. 

Some  have  thought  that  the  foufe  was  put  into  the  body 
for  a  punifhment,  as  into  a  Prifon  ;  and  who  would  noc 
willingly  be  at  liberty  ?    If  we  confider  what  paines ,  care , 

Z  2  to:- 


\j2  OfQriginatyn  inhering.  Serm.o, 

torments ,  and  difeafes  (  which  are  but  the  effe&s  of  fin  ) 
we  endure  ,  we  cannot  but  be  of  Theophraftw  his  mind , 
that  the  foule  payes  a  deare  rent  for  the  body  which  it 
dwells  in  ;  and  'tis  but  a  houfe  of  clay,  how  finely  foe- 
ver  dawb'd  over,  bing  then  we  cannot  be  without  thefe 
enemies  ,  thefe  mifchiefs  ,  let  us  be  content  when  God 
pulls  down  the  houfe  of  finne  in  which  they  all  are ,  that 
he  may  bury  them  all  in  the  rubbifli  of  our  mortality,  and 
Rcy.i».X7>*o.  w'lth  the  Spirit  and  the  Bride ,  let  hs  fay  Come ,  evenfo  Come  Lord 
Jefus  Chrifty  come qn'tckjj.  Amen. 


U!0&wV¥¥wWWf¥ftftCl¥V¥¥T¥¥¥Vr¥vftu&    O 


THE 


wlfY  w  ■  i  t  7i  i  v  •**  t  7777  t  Ft????  7?  *  n 


Serra.  9. 


<  m 


%V    V^£uS 


»73 


THE 


MISERY 

OF 

M^NS  ESTATE 

N    A   tV  R   E. 


Ephes,   2.  3, 

^«fif  were  ly  nature  the  children  of  wrath  even 
as  others. 

E  have  heard  theDo£trine  of  Mans  fall,  and  of 
Original  fw  opened  and  applied:.  This  Text  ge- 
nuinely leads  to  fpeak  of  iMans  tuifery  through 
fin.  As  to  the  Coherence  briefly,  TheApoftles 
fcofe  is,  to  difplay  the  glory  of  the  Lords  grace, 
by  comparing  the  finful  and  cur  fed  eftate  of  the 
Ephefians  and  others  by  nature,  with  the  dignity 

and  priviledges  conferred  on  them  in  Chrift.    He  infifts  mainly 

on  three  heads. 

Z  3  U4e 


1/4  Tke  Mifery  of  mans  Eftate  by  nature.     Serm.9. 

■'■'     »■ Ill'  ....     I  ■  ■  — 

1.  He  defcribes  the  natural  eft  ate  and  courfe  of  the  £pkeftans 
and  all  other  Gentiles  in  them;  their  eftate  ,  ver.  i.  T<m  wire 
dead  in  trefpajfes  and  fins  ;  their  courfe,z^r.  2.  Ye  walked  whol- 
ly in  hn  ,  pricked  forward  by  corrupt  cuftomes,  which  in  feveral 
Ages  had  taken  place,  and  were  effectual  to  hold  and  hearten  you 
in  the  fame  Tra6ts  ;  and  the  Devil,  that  emirently  bore  fway  in 
others,  ruled  and  a£led  you  likewife  at  his  very  will  ^  this  was 
yours,  and  the  Gentries  eftate  and  courfe. 

2.  He  applies  the  whole  equally  and  indifferently,  to  himfelf  y 
and  to  the  whole  body  of  the  J  ewijh  Nation,  ver.  3.  among 
whomalfowe  aH had  our  Con  vtr Ration,  &c.  q.d.  fuch  children  of 
difobedience  were  we  all  to;  as  deep  in  fin,  and  open  to  wrath 
as  you  Gentiles  were.  He  would  by  no  means  have  any  thinly  that 
fpeaking  fo  of  the  Gentiles,  he  exempted  the  'jews  from  the  fame 
ground  of  fhame  and  dejpalr  *©  tfifcmfelves  ;  though  he  knew  f nil 
well  than  this  point  went  exceeding  croffe  to  the  grain  of  that  people, 

TcJm  8  \ x.     w^°  &reatty  (^)boalled  thernfelves  to  be  the  holyfeed,znd  children 
Gal.  2.  1%.      '  of  Abraham,  and  defpifed  the  Gentiles  as  an  idolatrous,unclean, 
Rom.  1 0.3.       baftard  brood ;  and  especially  oftkepharifees,oi  which  (b)  leaven 
chap  11.  24.    himfelf  once  was,  who  not  only  difdained  the  Gentiles,   but 
p,A.as  z6'^'  thought  and  fpake  contemptibly  of  Gods  heritage >,vU.  the  com- 
mon people  of  their  ownNationasabafeandcurfed  crew,  John 
7.49.  &  chap,  9.34.     He  pricks  this  bladder,  affirming  roundly 
of  himfelf  and  all  the  Jews  without  exception,  that  as  to  their 
courfe ,  whlleft  unregemrate ,  they  did  whatfoever  their  fenfual 
and  carnal  man  willed,  liked  and  inclined  to;     And  as  to  eft  at  , 
were  children  of  wrath  as  much  as  others,  £ven  as  the  very  defpi- 
fed Gentiles  themfelves  were.     The  great  temporary  difference 
flowing  from  grace,  Pfal.  147.  19,  20.  hindered'  not   their  being 
the  very  fame  with  the  Gentiles  by  nature:  this  and  no  other 
was  the  eft  ate  and  covrfs  of  the  Jews  likewife. 

3.  Hefetsover  againff  all  this,  in  them  both, the  quickplng 
and  recovering  grace  of  Chrl/t;  in  the  Gentile,  ver.  1.  and  in 
the  Jew,  ver.  4. 

The  words  read,  contain  a  brief  corKprc  hen  five  defer  ipt  ion  of 
the  mifery  that  Jews,  and  confequently  Gextiles  with  them,  are 
under  by  nature.  And  in  the  words  obferve  thefe  .two  par- 
ticulars, 

1.  The 


Serm.9.     The  Mifery  of  matu  EJiate  by  nature.  \  75 


1.  The  Cafe  of  all  men,  Jews  and  Gentiles  alike  defcrib:d, 
children  of  wr#th\  Do  not  underftand  this  attivdy,  as  childr.n 
of  dlf obedience y  ver.  2.are  disobedient  children,  (What  children  if 
wrath  fhould  be  angry  and  wrathful  people;  but  paftvely  yzhiz 
are  obnoxious  unto  wrath  indefinitely  y  which  though  it  principally 
relates  to  that  chiefeft  preiling  infupporrable  burden ;  viz,,  the 
Lords  wrath;  yet  includes  confequ;ntly  the  wrath  and  power  of 
Satan,  the  terrours  and  rage  of  conference  ,  the  vengeance  and 
affaults  of  every  creature,  &c.  The  Hebraifme,  children  of  wrath , 
implies 

1.  Dwfert.  1>eut.  2$,  2.    It  jhall  hy   if  ibr  wielded  man  be     ^^    ? 
a  child  of  beating,  that   the  Judge  jhall  caafe  him  to    lye  down  ,      *       -    ••* 
and  to  be  beaten  before  his  face,    &c.    which    the  Sept.  folidly 

renders,  t&f  af/©-  riirtoiyw)  worthy  of '  ftripes.     Andfo  theTar- 
<njms  in  like  manner  concurrently  with  our  Bibles,  a  fonne  guilty 
and  worthy  to  be  beaten;  fo  Mat.  23.  15.  Te  make  him  twofold 
more  the  childe  of  hell ;  that  is,  more  worthy  of  hell-fire  ,  than   . 
your  f elves. 

2.  Tendency  ,bent  and  addi&nefle  to  involve  themfelves  under 
wrath,  John  17.  12.  But  the  fonne  of  perdition ,  which  poured 
out  himfelf  in  ways  of  f  el  f-deft  ruition.  He  had  many  and  excel- 
lent means  to  the  contrary,  but  nothing  would  hold  him  back; 
fslf-dam  nation  is  not  proper  to  Judas  fix  a  very  common  fin;and 
men  ordinarily,  Rom.  2.  5.  treafure  up  to  themfelves  wrath y 
Prov.  8.  36.  love  death. 

;.  The  event  and  iffue  which  fhall  befall  them,  if  they  do  a- 
bide  fuch  ;  w«%  thit  they  fhall  be  deftroyed,and  the  eternal  wrath 
of  Cjod  abide  u;en  thm  •  fo  Judas  gave  up  himfelf  to  thofe 
hns,  that  not  only  deferved  and  t:nded  to  deftru&ion,  but  would 
certainly  deflroy  him  ;  fo  1  Sam.  20.31.  he  is  the  f on  of  death;  viz. 
<3cferves  to  dye,  and  Ilia  11  furely  dye. 

Now  gather  all  thefe  things  together,  our  eft  ate  and  courfe  is 
fuch  by  nature  as  deferves  definition,  tends  and  leads  to  defini- 
tion,  and  will  end  and  the  Lord  hath  p:ren  portly  fixed 
and  ordained  without  a  change  ,  jhall  end  in  Eternal  de- 
ftru&ion. 

2.  The  rife  of  this  cafe  expreffed  ,  by  nature  ,  which 
Implies 

5,  The 


i?6         The  Mifery  of  mans  EJiate  by  nature.     Serm.  9 . 

1.  The  term  from  which  this  commences  iviz,.  the  very  firft 
receiving  of  our  natures  and  beings  from  our  Parents ;  from  the 
firft  original,  and  momentof  our  being,  we  received  with  all  a  li- 
liableneile  to  the  wrath  and  curie  of  God,  Pfalme  51.  ^. 
Behold   I   was   Jhapcn    in  iniquity ,  and   in  fin  did  my  mother 


conceive  me 


h       2.  The  ground  fo-  which  this  wrath  impendsand  hovers;  vhcm 

nature ,  not  firft  created ,  for  that  was  upright  after  God ;  but  the 

Ecclef.7.29.     corrupted  nature  which  is  conveyed  and  derived  with  our  beings: 

Gen.1.27.       This  very  nature  leads  to^  deferves,  and  will  lodge  under  eternal 

\  wrath,every  mothers  child  in  whom  regeneration  and  tranfplantati- 

on  into  Chart  are  not  found. 

The  Do£trine  then  comprihng  the  fumme  of  the  Text ,  is 
this. 

Dottr.  Every  man  and  woman  from  their  very  firft  concepti- 
on, through  a  corrupted  nature,  are  under  the  Lords  wrath,  and 
continuing  fuch,  not  new- born  and  engrafted  into  Chrift,  that 
wrath  fliall  abide  upon  them  forever.  We  may  not  mince  and 
extenuate  here  with  the  Pelagian,  as  if  this  only  were  by  imitati- 
on. Flatterers  of  nature  may  leffen  the  wound,  but  Heires  of 
grace  fhould  and  will  rather  magnifie  their  Phyfitian.  Nor  may 
Mar. 23.  i*.  we  limit  and  ccnfr.e  this  truth  as  if  it  concerned  native  Turks, 
canker'dPapifts,  and  the  Profelytes  of  the  Pharifees  only  to  be 
children  of  hell ,  when  it  knocks  at  every  of  our  doors,  Jew 
and  Gentile  promifcumjly  :  Neither  people  nor  Minifters ,  nor 
Apoftles  can  exempt  themfelves ;  great  and  fmall,rich  and  poor, 
thofe  which  the  Lord  hath  not  appointed  unto  wrathy  but  to  obtain 
fdvation  by  their  LordJefasChrifi^  1  Th^f.  $.  9.  yet  by  nature  are 
children  of  wrath,  even  at  others. 

This  wrath  in  the  Scriptures  hathfeveral  Names ;  refpe&iveiy 
to  the  Law-giver ,  it  is  called  wrath  ;  respectively  to  th?  Law 
it  felf,  the  curfe  ;  refpe&ively  to  the  effctts  oAbnhy  it  is  tranfla- 
ted  vengeance ,  Rom.  r.  5.  Man  by  nature  is  expoied  unto  all 
thefe. 

1.    He   is    expofed    to    the   wrath    of    the    Law-giver  ; 
Here , 

1.  Take  fome  Cautions ,  that  we  may  duly  conceive  of  wrarh, 
the  root  of  all  penal  afflictions  on  Gods  part,  as  fin  is  the  meritoT 
fins  r.-oi  on  mans  p.,rt.    All  wars   with  men  begin  in  wrath; 

Animohties 


Serm.  9.       The  ntifery  of  mans  eftate  by  nature  \)  7 

Animofities  firft  boyle  vyichin,  and  thea  wars  break  out;.  James 
4.  1.  From  whence  come  wars  and  fightings  among  yon?  Come 
they  rM  hence ,  from  your  lusts  which  war  m  your  memb. n  ? 
andinfpecial,  this  of 'wrath ;  fo there  Lsfonewhat  proportiona- 
ble  in  Godj  if  imderftood  futably  to  his  glorious  hii*%-%  namely, 
wrath  perfectly  clean  from  all  dregs  of ,  1.  Folly;  the  fool  ne- 
vermore peeps  out  than  in  paflion.  Prov.  14.  29.  He  that  is 
hafty  of  fpirity  e x alt eth  folly -^  that  is,  fets  it  aloft  that  every 
body  may  difcern,  and  take  notice  of  ic ;  but  the  Lord  is ,  1 
Sam.  2.  3.  A  God  of  knowledge  by  whom  aBiom  are  weighed. 
2.  InjufUce ;  Gods  \vrath  is  a  clear  fire  without  any  fmoke  of  un- 
righteoufneflfe.  Rom.  3.  ^.  Is  God  unrighteous  that  inferreth  %pyHy  \m*i- 
wrath?  he  cannot  be.  We  plough  with an  Ox;  and  an  A  {fey  ^aVt 
mingle  droffe  with  our  zeal,  dec.  3.  Perturbation;  the  wrath  of 
men  is  the  rage  of  men,  who  disjoint  and  difcompofe  themfelves 
as  well  as  others ;  but  the  Lord  alls,  and  fuffers  not  in  his  wrath ;  Pi=>r«  II-  xr- 
he  ftrikes,  wounds,  deftroys  from  the  infinite  holineife  and  juftice 
of  his  nature,  declaring  if  felf  againft  all  fin  with  the exa&eft 
ferenity  and  onenefi  of  minde  and  frame  within  himfelf  from  ever- 
lafting  to  evei  kiting.  This  is  the  root  of  all  wars  with  finful  men; 
Mofes  law  the  plague  growing  up  out  of  this  root.  T^um.  16.46. 
Wrath  is  gone  out  from  the  Lord ,  and  the  plague  is  begun. 
Job  21.  17.  ffe  diftributeth  forrows  in  his  anger. 
2.  Confider  what  this  wrath  implies;  two  things. 

1.  ThittheLordis  highly  difp leafed  with  men  and  women  in 
their  natural  eftate  ;  though  never  fo  goodly  a  vernifh  of  Religion 
be  abw,  yet  if  nothing  but  nature  be  underneath;  Ifa.  10.6.  an 
hypocritical  Nation  are  the  people  of  the  Lords  wrath. 

No  created  undemanding  can  conceive  exactly  what  this  difplea- 
fure  is.  Pfal.  90.  II.  Who  knoweth  the  power  oc  thy  anger} 
iven  according  to  thy  fear,  fo  is  thy  wrath.  Take  fome  fhort 
laiders  that  our  thoughts  may  a  little  climbs  up  by ;  and  confider 
ferioufly  and  deeply, 

1.  What  a  Kings  wrath  is.  Prov. 20.2.  The  fear  of  a  King 
is  as  the  roaring  of  a  Lyon;  who  fi  provoketh  him  to  anger,  fin- 
7ieth  againfl  his  own  f  ul ;  that  is,  a&eth  as  an  enemy  to  his  own 
life  ;  and  Prov.  1(5.  14.  The  wrath  of  a  King  is  as  the  Meffen- 
gers  of  death,  but  the  wife  man  willpAcifie  it  ,  as  that  which  he 
cannot  refift.     Ecclef.S.4.   Where  the  Word  of  a  King  is^  there 

A  a  is 


rg  7he  tnifery  of  mans  ejiate  by  nature.       Serm.9. 

Is  power ,  and  rrhs  ma)  'fay  to  him  What  do  thou}  that  is, 
where  not  only  the  name,  but  the  reality  of  a  King  is,  he  fuftains 
the  perfon  of  the  Common-wealth ,  and  bath  the  ftrength  and 
power  of  all  put  into  his  hand ;  and  hath  power  to  execute  hi* 
wrath,  and  will  not  be  controlled  nor  expoftulared  with.  And 
what  can  a  Branch  do  againftthe  whole  Tree?  The  King  is  wroth, 
and  Hamans  face  is  covered.  Prov.  27.3.  <lA  ffojstis  keavjh 
and  \&*d  *s  weighty,  but  a  fools  wrath,  that  is,  that  hath  pow- 
er, is  heavier  than  them  both,  to  crufli  a  weak  perfon  that  ftan- 
deth  in  his  way.  All  ihefe  are  but  tops  to  the  power  and  weight 
of  Cods  wrath, 

2.  What  an  Imrenfed  brothers  wrath  is,  that  hath  a  little  more 
power.  Rebecca  undemanding  Efan  his  wrath  againft  Jacob, 
packs  him  away  till  that  wrath  be  over.  Gen.  27.  43,44.  If  a 
mother  dare  no:  venture  a  childe  into  an  ^ngry  jons  prefence,  nor 
a  brother  himfelf  into  an  angry  brothers  prefence,  how  iafufxe- 
rable  will  the  angry  prefence  of  the  Lord  be  ? 

3.  What  Gods  Fatherly,  refining  wrath  is  againft  the  droffe 
that  mingieth  it  felf  with  his  W7or&ip  and  Ordinances,  and  what 
dreadful  Furnaces  he  hath  put  the  Veffels  of  mercy  into,  to  take 
away  their  tin  from  them.  cJ^M.  3.  2.  Who  may  abide  the  day 
of  his  coming  ?  and  who  fhall  Hand  when  he  appear  eth  ?  for  he 
Is  like  a  Refiners  fire :  If  men  cannot  bear  Chriils  coming  with 
a  refining  fire  to  purge  out  drofie,  much  leife  not  his  coming  with 
flaming  fire,  zThef.i.  8.  to  confume  and  burn  up  perfons  and 
droffe  together.  We  have  need  of  grace  to  ferve  him  acceptably 
with  reverence  and  godly  fear  ;  for  our  God,  that  is  related  to  us 
in  Chrift,  is  a  confirming  fire,  Htbr.  12.  28,  29. 

4.  What  afflictions  are,  how  very  bitter,  yet  feparatedfrom 
wfatb,they  may  be  born  with  comfort.  The  mingling  of  fire  with 
thehailein  Egypt,  made  it  fo  ve-ry  dreadful,  Exod.  9.24.  The 
fire  of  the  Lords  wrath  minded  with  ftormes,  renders  them  fo 
grievous  to  be  flood  unde.Hcllit  felf  wouldnot  be  fo  dreadful  > 
did  not  the  kreath  if  tie  Lord,  that  is,  the  wrath  of  the 
Lord ,    Iks   4  ftreame    of  brimfloKe   i^n.ile   it,    J  fa.  30.33. 

The  Prophet  i'ubmi  ts  to  any  flroaks,  only  deprecates  wrath, 
as  worfe  than  any  ftroaks,  and  more  deadly  than  death  it  felf. Jer. 
ic  24.  Correct  me  O  Lord,, but  not  in  thine  anger.  Appre- 
henfions  cf  wrath  were  the  dregs  in  Jobs  Cup.    Jot  14.  13.    O 

than. 


ocrm  9.       Tbentifery  of  mans  ejlate  by  nature*        179 

thattho-t  wonldeft  bid:  me  in  the  grave ^  and  keep  me  in  fee  et  ti'I 
dy  wrath  bepafftd  ever.     He  cannot  fiandin  the  face    of  God? 
wrath,  though  he  knew  it  was  /><#«£,  and  not  abiding  wrarh  ; 
and  therefore  begs  a  hiding  anywhere  ,  and  in  the  very  gr< 
till  that  wrath  be    over;     who  then    frulJ   dwell    with 
ding  n 'rat b  >     John  ?.  36.     With    (ve  Lifting    burnings}  1\';.. 
33.  14.     with  pre  and  I rimftoney  ar;d  temp* ft,-  that  hath  i  atrt 
it?  Pfa.i  1,5,6. 

5 /What  the  Lords  glory  i^when  it  is  proclaimed,and  pafleth  forth 
in  away  of  grf.ee;  ody  in  a  little  more  In  ft  re  and  'brightnefie. 
tJALftes  needs  putting  in  a  cliff  cf  the  Rck,  and  to  be  cm  - 
with  tie  Lords  hand)  while  the  Lords  glory  palled  by,  Exodus 
33.22.  "Teter  isfwallovved  up  at  a  glimpfe  of  the  power  of 
ChrilL  Luke  5.  £•  D  part  ft  m  me,  -for  I  am  a  finfnl  man ,  oh 
Lord ;  what  then  ,  when  he  fpe^th  in  hu  wrath,  and  vexeth  in  hh 
lore  diffdeafure  \  Pfal .  2 .  t; . 

.6.  What  the  Loids  wrath  ispaffmgvpon  others.  All  the  chil- 
dren inthehoufe  tremble  when  the  rod  is  taken  down,  though 
not  with  refpeft  to  themfelves,  but  their  fellows  only.  Take  a 
man  whofe  heart  is  touched  with  the  fenfe  of  the  Lords  greatn^fs, 
and  that  will  be  his  temper.  Ifa.2.19.  They  ft. all  go  Into  the 
holes  of  the  recks ,  and  into  the  Caves  of  the  earth  ,  for  fear:  of 
the  Lord,  and  for  the  glory  of  his  Majefty,  when  he  drifeth  to  {hake 
terribly  the  earth. 

7.  What  the  Lords  wrath  is,  only  hanging  in  the  threatening. 
His  rebukes  mate  both  the  eares  of  £li  to  tingle.  There  is  a  ter?  \y^^^\'^ 
rour  when  a  Prince  convenes  and  rates  his  Rebels  for  their  con- 
fpiracies,  andinfurre&ionsagainfthim,  though  not  yet  brought 
to  the  barre  or  block.  Hab.^.  16.  When  I  heard,  my  belly  trem- 
bled, my  lips  quivered  at  the  voice,  rottennefi  entered  into  my  bones , 
&c.  J ofiah  his  heart  was  tender,  2  King.  22. 19.  whenhehec.rd 
what  the  Lord  [pake  againft  Jemfalem,  and  against  the  inhabitants 
thereof. 

S\  What  Chri ft  himfe If  did,  under  the  fenfe  of  this  wrath  to  c  .  ^ 
be  poured  forth,  though  fupported  with  all  the  fulneffe  of  the  Heb^/a, 
Godhead  dwelling  bodily  in  him ,  and  faw  the  ghry  beyond,  and 
the  certainty  of  his  refurreclion  ,   and  the  fruits  ef  the  travels  of 
his  foul  that  fhould  be ;  yet  (wcas,  and  that  clods  of  blocd  to  the         22-4* 
very  ground;  prayes,  and  that  withftrong  cries  and  tea  res,  that 

A  a  2  if 


18  o  TJoe  mifery  of  mans  ejiste  by  nature.      Serra.  9 . 

M/*-     Though  other  conjlderat-: 
rink  it  chearfully,  ycnutmrcdr^psj  and  cannot  bear 
up  unce:  this  burden.     Thoie  pills  are  very  bitzer,that  very  health 
xen. 

^re  ^  fteep  your  thou g 
-  may    bave  a  little  taiie  ,  what  an  evil 
it  is,    that  Gods  wrath  and  difpleafure  is   ou: 
not  all;  God  may  be  diipleaied,  and  re- 
ly with  his  own  people.    If  a.  47.  6.  /  was  vroth  and  polluted 
ncjky,  vii.  deal;  with  it  as  it  a  polluted  and  unclean 

zJ(  .  and  will  deal  with  men  and  women  found  in 

their  natural  eftate,  as  his  enemies.    Gods   tender-hearted   fer- 
vants,  been  able  to  bear  the  app-rehenfion  of  this.     Jsb 

lp.  1 1.  He  hath  &  ndied  his  wrath  agalnfi  me,    and  coaneth  m: 
.  emits.;  the  plural  number   encreafes  the    fecfe; 
as  >  ■  my.    He  that  takes  the  Bible,  ana  carefully  turns 

it  over,  and  confides  the  contents  thereof,  and  what  he  hath  faid 
of  thofe  he  reckons  hi>  enemies,  will   have  a  further  gllmfje  of 

:~acfulneiTe  of  this  condition.     s\ah*m.  1.  2.  He  re 
wrath  for  his  e y -emits  ;  that  is ,  he  hath  built  and  mac 
ftc:  sof  hell,  that  there  might  be  wrath  enough  in  cuefea- 

fon  to  be  drawn  forth  for  them."  Luke  19.  27.  Ihofe  mine  c- 
■<:m:e:,  that  W9*ld  tm  that  I  fh oh Id  rt  -      rhem  ,  bring  hither^ 

x  flay  them  t-  La.  i.  24.  *sih,  twit  eafe  me    of  my 

tAdvi  my   enemies.    Heb.    10.   27. 

J*  And  per;  (hall    dfjovre  the    Adverfar\e.\ 

A  lufl be  applied ^to  bo-h  forts  o°    er.emies.    1.    Clc 

on  in  waye::  of  fin  ,   fecretly     correspond  with 
die  Divel    ana    his  temptations  ,  and  -heir  darling  lufts ,  and 
A  rot  lay  the  bucklers  co>vn,  thou.h  theyfmile  in  the  Lords 
face;  and  /.-'.:.  .    .  *hp  u   \mn» 

rraje:,  asa  Not 
C  God.'   Ft 

that  do  and  rv'Udo 

bat  he  will   to  the 

;.    IV i.o    is    the  Lord   that    I 

$'■■  -\>\z,&.    Qm    ftps  are    oar  oven ,  who  Is 


Serm  9,        The  mifery  of  wans  tjlate  by  nature.  x  g 1 

. -^ 

Lord  oi- r  m}   Luk.   19.  1 4.     His  Citiu  wy  And   i 

4  wxfUgt  *fi  Wt  wii  m$t    k*vt    tins  mum 

Andncderftand,  Bfewuh  chis  fort  offa. 

5rs,'  beta]  7lm  ^-  .-  _ 

p  ;«-,      flflr  }  r.    :     ...    . 

rAc»  •".  .     To  -.  -.rib:  ites .    p. 

ron 

them  to  gru  :.    10.  i5.  L\  | 

be  .  refting  place  c 

Trw.  1.25.     The  heat 

incurable  finnei  '    . 

;:.     I 

Hdrfs.     Vengc  isi 

-  7/tM8.2<>.  and  cc 
This 

:  man,  thatheisunder  the  £  ;       as 

God  /.  yub,  an  I 

enemies. 

:.  Everynarural  man  and  n  >min  :he 

Cm  '  - 

thee  ?  and  to  have  the  Lord  ■t/j  :  infl  thee  in  thai  ve-  J&  , , 

ry  Book    which  is  :he    I  nebouie  of  conift  iipports  to 

lers  ?     Dreadful    is    that  language    0:    .-'■-■.'•,  concennqg 
•  .    .'/.,,    1  K:n:.i:.8.    77<  ■>;>  :r;-  ?<;.-, 

.    I  ;•  ;,    r/  :  /  64ft  bim9  j  :     :  -od 

com  So  that]  :\:  nati  :aj  nans  re:::. 

mt  book ,  but  I  €  f  tore  ia, 

. 
ire-  r:  confdenoe  ,  1 

itome.     The  Word, 
1.  R:~:  Inch 

-    beai    ■  :.-  ;■  . "  -  : 

i.  Hft  Hie 

and  m.  - 

the  Original.     This  charge?  c  his,  and    l 

•  bich    he  c. 


1 8  z  The  mifery  oftnans  ejiate  by  nature*       Serni.p. 

— ■ ■ *> »— 

im  eyes,  if  pofllble,  to  make  him  afharned  and    confounded   in 
himfelf. 

2.  The  dm  and  defert  of  finne  ;  every  breaker  of  the  Law,  the 
law  pronounces  and  dooms  to  be  curfed.     There  is  that  r.eceffn- 
ry  connexion,  that  ic  is  impoiiible  to  be  chargeable   with  fin  a- 
gajttft  the  Law,  and  not  liable  to  the  Curfe  of  the  Law.     Gal. 
3.10.  Cur'jd  Is  every  or.e     that  continue,  h  not  in  every  t  hi  Kg  that 
is  written  in  the  Bcckjzf the  Lav ,  to  doit.      Justification    it  felf 
takes  not  away  the.  defert  of  hn  ;  pardoned  (ins  are  as  well  fins, 
and  as  much  (ins  as  they  were;  pardon   makes  not  theMalefa- 
c~tournone;  makes  not  that  the  faB  was  not  committed,  or  not 
faulty  or  that  it  deserved  not  death ;  for  then  he   fhould  have 
bzzn  legally  acquitted,  not  gr act  oh fly  pardoned.     Thofe  will  ne- 
ver take  heaven  of  grace,  that  take  not  hell  as  their  proper  de- 
fert.   The  Lord  will  have  his  own  weare  this  rope   about  their 
necks ,  the  defert  of  hell  in  their  hearts  to  the  very  grave.    Af* 
v^-  ftrrar.ee ,  and  in  the  very  higheft  degree,  takes  not  away  thefenfe 
of  the  defercs  of  fin ,  but  amplifies  and  enlarges  them.     The  de- 
ferts  offinfliallbe  perfectly  acknowledged  in  the  ft  ate  of  glory 
and  the  Ranfomer  adored  and  admired  upon  this  fcore.    Nothing 
-fo  heightens  grace  as  this,  that  perions  defirvwg  to  fuffer,  are 
yet  freed  in  Chriit  from  fuffering  ettmai  wrath,  as  if  they  .had 
not  deft?  ved  it.    This  defert-,  was  no  doubtful  and  dartyoint  in  the 
confciencescf  the  Heathens  themfelves,  Rom.  1. nit.    They  know 
the  judgement  of  God,  that  they  which  commit  [vxh  things,  are 
worthy  of  death.     But  the  ^No^dmore  diftinfth  layes   this  home 
to  the  heart;  Prov.  11.23.  The  expectation  of  the  wicked  is  wrath. 
There  is  nothing  elfe  that  he  cznjuftly  and  fetidly  expect   in  that 
eftate ;   and   expecting  otherwife  ,    he   does  but   coz.cn  him- 
felf. 

3.  The  [inner  s  exclufion  while  in  that  cflate,  from  any  part  in 
thegn  at  and  preciom  promif  s  oft  he  C]  ojpef.  The  Word  opens  the 
promifes,  but  knocks  his  fingers  off  from  touching  and  eating  of 
this  Tree  of  life.  This  is  none  of  the  meaneft  heart-cutting  ter- 
rors to  natural  men,  to  fee  many  come  from  the  Eaft  and  JVefl  ' 
and  fit  down  with  Abraham ,  andljaac,  dtdfatob,  in  the  JC/W- 
dome  of  heaven,  and  them  elves  cajl  o:4t ,  Mat.  S.  11,  12.  incor- 
porated with  the  Patriarchs,  into  filrw  (hip  ofthefams  grace,  and 
title  to  the  fame  glory ,  and  themfelves  debarred  from  both.     To 

view 


germ.?*       the  nrifery  of  mans  efiate  by  nature.  \  8 


view  the  unfearchable  riches  of  Chrift  difplayed,  and  tbemfelves 
j*ft/ed  off  from  any  intermedling,  as  co  prcfent  application  or 
grounds  of  application  of  them  as  their  own.  I  met  lately  with 
a  godly  woman  who  heard  a  Sermon  full  of  choice  comforting  fop- 
porting  promifes  to  weary  and  heavy  laden  tinners,  which  vvara> 
ed  her  heart,  bu:  in  the  clofure  was  lUucken  through  with  th :  firft 
arrows  of  God,  difcerning  her  felf  excluded  in  her  prefiem u 
from  any  part  in  them.  This  makes  the  Gofpel  3,  fiery  Serpen] 
to  fting  theni,which  is  the  Pole  holding  up  the  brazen  Serpent  for 
healing  to  others.- 

2.  The  Word  attaches  and  binds  him  over. Ye  {hail  anfwer  this 
at  the  day  of  thrift  ;  and  -hang?  the  writ  upon  his  door;  as  the 
man  that  is  in  Gods  debr,  and  is  to  look  for  an  Arreft,  and  to  be 
dragged  intoprifon  till  the  utmoft  farthing  be  ydd,  unleffe  a  fozZ 
dy,timely  peace  be  made;and  inforces  this  partly  from  the  will  and 
jtifiice  of  God,  that  hath  made  indignation  and  wrath    tribulati- 
on and  angpf.fi  the  portion  of  every  font  thatgoeth  on  to  do  e- 
vil>  Rom.  2.  8.9.  and  partly  from  the  nature    and    circHmftan- 
ccs  of  fin  it  felf,     Debts  may  be  £0  great,  fo  long  owing,  fo 
growing,  and  the  negligence  and  boldneffeof  the  debtor  fuch, 
that  makes  it  neceflary  in  point  of  wifdcme,  not  to  keep  the  writ 
longer  off  from  his  back. 

5.  The  Word  excites  terrours.  A  man  bound  in  a  very  °reat 
fumme,  in  which  the  forfeiture  will  be  his  undoing,  the  very  ob- 
ligation troubles.  There  are  no  debts,  but  where  any  ingenuity  is, 
induce  anfwerable  cares.  And  the  Lord  knowing  the  frame,  and 
tendring  the  peace  of  his  people,  advifes  therefore  againft  all 
debts,  efpeciallv  (licking  under  them,  and  not  coming  timely 
and  care  filly  off.  R^m.  12.  8.  Owe  nothing  Unto  any  man ; 
much  more  to  be  over  head  and  eares  in  Gods  debt  and  no 
care  to  agree  with  />/w,  is  a  very  dreadful  condition,  UMat.%.1*. 
If  thefe  terrours  actually  are  not,  yet  they  are  very  J  ah  jell  eve- 
ry moment  to  be  excited.  The  Sea  may  be  very  cal me,  but  the 
leal]:  (lorme  makes  it  nothing  but  commotions ;  confcience , 
though  row  quiet,  hath  a  very  wide  and  clamo-ous  mouth,  when 
the  Lord  commiffions  and  commands  it  to  rebuke  for  fin.  Thefe 
terrours  hold  thefinnerin  bondage,  or  all  his  life  time  fxbl.ch 
nnto  bondage^  Hcb.  2.15, 


This 


184  The  wtfery  of  mans  ejlate  by  nature.       Serm.^ 

This  is  the  fecond  branch  of  the  mifery  of  a  natural  eitate,  to 
be  in  all  thefe  refpe&s  under  the  Cmfe  of  the  Lawy  and  to  have 
the  Lord  fght  again  ft  him  with  th:  f word  of  his  mou  /?,Revel. 
2.i6\  Here  is  patience,  that  the  Lord  will  fight  with  this  fword 
firft,  that  he  may  reclaim*  and  lead  to  repentance,  rather  than 
deftroyhim;  and  if  thisprevaile,  then  is  the  curfe  turned  into 
a  blejjixq;,  and  the  bondage  ends  in  liberty  indeed ;  but  if  this  d  3 
notprevaile,  then  there  remains  nothing  elfe  but  a  certain  fear- 
ful looking  for  of  judgment  and  fiery  indignation,  which  (hall  devour  e 
the  adversaries,  Heb.  io.  27. 

3.  Every  natural  man  and  woman  is  obnoxious  to  aU  the 
cjfetts  of  the  wrath  of  God,  and  of  the  curies  denounced  in  his 
Word. 

1.  There  are  manifold  effects  of  Gods  wrath  that  are 
upon  him,  or  are  apt  every  moment  to  be  rufhing  in  upon  him  in 
ihtj  life. 

1.  Upon  the  body:  Look  upon  all  the  brea  hes,  ftawes%  de- 
jells,  monftroftties  in  the  body,  and  fee  them  upon  the  fcore  of 
(in. Every  man  elfe  had  been  liktcdbfalom  and  much  more.2Sam. 
34.25.  From  the  fole  of  his  foot  even  to  the  Crown  of  his  head 
there  was  no  blemifh  w  him  ;  thefe  argue  not  fpecial  fin,  fob.  9. 
2.  ye:  had  never  been  without  fin  ;  look  upon  all  difeafes  natu- 
ral or  advent  itirus,]ohn  5.  14.  Sin  no  more,  left  a  wjrfe  thing 
come  unto  thee ;  there  had  never  been  a  (Tone  in  the  reins,  or  in 
the  bladder,  if  not  firft  in  the  heart.  Thefe  crumblings  by  de- 
grees into  the  duft,  flow  in  by  fin.  We  pity  the  ruines  which 
War  hath  madein  goodly  Palaces  3  but  thofe  are  nothing  to  the 
havock  which  fi»  hath  made  in  the  more  noble  Fabrickj  of  our 
own  bodies.  Look  upon  the  difficulties,  cares,  turmoyles  for 
provision  of  us  and  ours.  gen.  5. 17.  Labour  is  with  toyle,  wea- 
rinefle,  vexation,  difarpointment :  We  plough  and  fowe,  and 
reap  not ;  cam:  and  f  tit  in  a  bag  with  holes.  Hag.  1.  6.  Look 
upon  fhamcful  nakedneffe  :  We  have  loft  our  Robes  of  glory,  and 
need  now  thef  fpoiles  of  hearts  to  cover  our  fhamewith.  How 
many  trades  are  there,  and  what  toile  in  them,  meerly  for  this 
end,  that  the  dishonour  of  the  body  may  be  hidden  !  Look  upon 
the  f arrows  of  the  female  [ex,  Gen.  $.  1 6.  which  though  miti- 
gated and  mingled  with  promifes,  yet  flill  are  arrows  which  fin 
hath  (hot  into  their  fides,  and  grace  doth  not  quite  pluck  them 

forth. 


Serm.p.       77*?  mifiry  of  mam  ejiate  by  nature.  i  85 


forth.  1  Tim.  i.  15.  Look  upon  the  ajfau/ts  made  even  to  our 
rume,  by  th^e  things  that  otherwlfc  were  under  oxr  feet ,  pfal. 
8.  6.  But  now  withdraw  from  the  yoke,  ferve  with  groans,  re- 
mifsnefle  and  much  unfcrviceablencffe,  and  often  lift  up  their 
heel,  and  turn  and  tear  us ;  thefe  are  a  very  fmail  part,  and  only 
bare  hints  of  thofe  confufio-s,  and  effects  of  the  Lords  wrath, 
which  fin  hath  let  into  the  body,  which  elfe  had  been  invulnerable 
in  the  very  heel. 

2.  Upon  the  foul ;  Ccniider, 

1.  The  minde :  O what  blindnep,  ignorance,  thick  darkneffe 
in  the  apprehensions  of  God,  his  very  bein.g,moft  felf-evidencing 
Attributes,™  the  very  myfteries  of  the  firft  magnitude,  which  are 
the  rules  of  our  duty,  and  the  grounds  of  our  hope  !  incapablenefi^ 
dulnefle,  flownefle  to  believe  -y    lothnefi  to    inquire  or  receive 
the  light  which  fhineth  forth  from  heaven ;  doubts,  difkuft,  mi- 
ftakes~  wahdrings  after  that  which  is  not  light,  and  into  wayes 
that  feem   right ,   but  the  end  of  them  are   the  ways   of  death, 
Prov.  14. 12.    The  herefies  of  the  whole  earth  are  feminaUy  in 
the  blindnefle  of  the  minde,  and  would  grow  up  from  thence , 
though  there  were  none  of  our  many  flowers  to  fcatter  them,  be- 
ing nothing  elfe  but  corrupt  imaginations  formed  into  a  fyfteme. 
Vnprofitabler.effle  in  the  knowledge  of  truths ,   which  we  molt 
clearly  and  diflinttly  conceive  :  Knfteadltiejfe  ,  that    we   can  no: 
fix  and  ciofe  upon  holy  thoughts,  till  the  impreflions  thence  be 
powerful,  and   work  a  real  change.     There  is  no  Spaniel  more 
wilde  and  running  after  every  Lark^and  Butter-flye  that  rifes  in 
his  way,  than  our  thoughts  are  gadding  after  every  thing  that 
comes  in  our  way.    Yea,  our  minde  gathers  vanity  to  it  felf, 
when  the  eyes  are  (but,  and  no  objects  to  divert  and  inveigle  us 
with. Thefe  are  fins,and  yet  are  rufhing  in  further,  as  the  recom- 
mences of  former  fins,  which  are  meet,  Rom.  1.27. 

2.  The  memory :  Things  fticl^  there  that  a  man  would  gla&'y 
learn,  and  count  it  a  lingular  mercy  to  attain  the  art  of  forgetful- 
nefle  of:  and  others  leal^  and  flip  away  though  taught  often  plain- 
ly ;  repealed,  mufed  upon  ,  and  we  felt  the  power  of  them  in  a 
degree  upon  our  hearts ;  what  Indifpoflticns  to  the  ufe  of  means 
in  order  to  a  cure  ?  what  Trenenefi  to  cumber  our  flelves  with 
by-maters,  till  they  talk  with  us  Sleeping ,  and  crowd  in  and 
fuck  away    Lords-days  themfelves,  and  leave  nothing  but  f craps 

B  b  of 


8  6         the  twfery  of  wans  efiate  by  nature.      Serm.  9. 

of  prayer  and  preaching  to  us ;  fin  firft  brought  in  thcfc  plagues, 
and  wrath  binds  them  on  ,   and  leaves  judicially  ,  the  reins  loofe 

Conference.     The  directing  part  is  out  of  tune  $  and   either 
oives  no  directions ,  as  a  Matter  that  is  no  body  in  his  Family  ; 
or  <nves  -wrong  directions ,  as  falfe  lights  on  the  fhore   lead  the 
{hips  upon  the  Rocks  and  quickfands  ;  forbids  where  the  Lord 
commands,  and  urges  to  that  which  he  forbids.    John  16.  2. 
T't    iilV  01  owes  right  d)re£l ions  ,  and  hath  no  authority \  And 
the'  judgingpart  of  c&njcience  is  mt  of tune  ,  and  gives    no  judge- 
ment of  what  is  done',  like  a  Bell  whofe  clapper  is  out,  or  a  dumb 
dog-  that  cannot  bark  ;  or  gives  perverfe  judgement^   and  excufes 
where  it  (hould  accufe  ;  makes  fin  no  fin ,  or  very   little ;  and 
ftayesthe  heart  with  empty  comforts;    01  accufes  for  having 
done  that  which  he  is  bound  to  do ,   and  difquiets  with  undue  fears; 
or   accufes  rightly  for  the  matter,  jet  with  exceffe,  and  fo  finks 
the  foul  under  defpaire;  fo  that  there  is  as  mtteh  need  fcr  confer- 
ence to  be  overfeen  as  to  over  fee  y  to  b:  guided  as  to  guide.     Thefe 
arrows  abide   in  ,    and  the  venome  of  them   invades   more 
and  more ,  and  that  is  a  very  dreadful   effeft  of  the  wrath  of 

4"  The  Will.  There  are  fad  ftrokes  there.  Averfcneffe  and  im- 
potence unto  that  which  is  (firituallygood,  Phil.  2. 13.  Pfal.110.3. 
Inclinations  and  byaffes,  to  drink  in  the  very  fir  (ty  and  the  very 
worfl  motions  and  fuggeftions  unto  fin.  Lufiingr  after  evil 
thin?*.  Job  1 5. 16.  and  againfi  the  Spirit ,  Gal.  5.  17.  flulbom- 
neffe ,  Rom.  8.  3.  (fo>itcmpt  of  tie  offers  of  reconciliation,  Joh. 
c.  40.  Ezek.  33.  11.  incompliance  with  the  compels  of  the  Holy 
Ghofiy  Aft.  7.  51.  Thefe  are  cords  of  mans  twitting,  and  the 
Lord  in  dreadful  wrath  fayes,  Be  it  fo  y  and  pinions  him  with  them 
to  the  laft  judgement. 

<r.  The  affeftions  fly  upon  unmeet  objetts  ,.  heaulongly  in- 
clining to  them  ,  and  C  I  tfe->  **d  cleave  there  ,  and  cannot 
begotten  off.  Kecoile  from  that  which  is  good,  are  ftirfed  in  n> 
fpeft  of  evil  to  embrace  it;  and  in  refpetl  ffgood  to  efchewand 
be  weary  of  it.  Ahab  imprifonsthe  true  Prophets,  andfetsthe 
falfe  at  his  own  Table,  and  gives  them  his  ear  and  heart.  Are 
frullof  diforders  ;  more  offended  with  our  injuries  than  Gods.- 
Iccte£  i.  a.  merry  >and  the  Holy  Ghott  calleth  it  madntffe ;  mourn  and  fw al- 
lowed. 


- 


Strm  9.       Tbemifery  of  mans  ejlate  by  natnre*        187 


:C 


lowed  Hp.    Cannot  be  raifedtg  things  above ,  and  fettled  on  them. 

We  complain,  and  jufily>of  fervants  that  arc   nimble  and   ex* 

pert  in  any  piece  of  knavery,  and  hxels  at  their  work;  this   is 

the  very  temper  of  our  hearcs,  nimble  and  wife  t»  do  evil;  bjt 

in  the  things  and  vvayes  of  God,  and  which  are  ofgreateft  ne- 

celfitie  and  advantage  ,  we  have  no  knowledge.     And  a  iliarper  praI . 

wrath   is   not,   than  the  Lord  to  leave  us  to  our  f elves.     Thefe  p^i  7l**" 

are  hints    ,    and   no   more  of  the   Lords   wrath   upon  the 

foul. 

3.  Upon  the  eftate.  Look  upon  the  general  eft  ate  of  the 
whole  Creation,  impaired,  groaning,  and  fubjeel  un:o  vanity; 
into  the  Pablick  ftate,  Confufions,  ftumbiing-blocks,  under- 
minings of  civil  and  fpiritual  liberties ,  &c.  into  the  particular 
estates  of  men,  fnarles,"  damages,  wrongs,  powlings ;  men  ta- 
ken and  carried  whither  they  would  not ,  build,  and  dwell 
not  therein  ,  gather  ,  and  it  melts  as  butter  againft  the 
Sun,    &c. 

4.  Upon  Relations.  Unequal  marriages,  yokefellows  difloyal, 
waftful,  idle,  with-holdingmore  than  is  meet;  troubling  their 
own  flefh,  dampers  in  the  wayes  of  God  ,  fuddenly  (lrucken,and 
the  greateft  comforts  leave  the fmarteft  wounds  after  them,  &c. 
Unfaithful  fervants  looking  only  to  the  Matters  eye,  invading 
that  which  is  not  theirs,  imbezelingor  fuflfering  to  go  to  wrack*) 
that  which  by  care  thsy  might  and  ought  to  preferve.  Children 
fickly,  unnatural,  taking  to  no  Callings ,  or  not  diligent  and 
faithful  in  them  ,  difpofe  themfelves  without  confent,  run  them- 
felvesinto  bryers,  and  fee  their  errour  when  too  late  to  retreat. 
This  is  wrath  in  Domefiiqae  relations.  And  wrath  as  terribly 
mixeth  in  Pttblick.  Relations.  Miniflers  preach  not,  overfee 
not,  are  not  enfamplesto  the  flock,  have  not  experience,  nor 
ability,  or  care,  rightly  to  divide  the  Word  of  truth ,  and 
muzzle  the  gain-fa yer.  Mifled  themfelves,  and  miflead  others, 
&c.  Magifirates  mind  not  the  things  of  Chrill,  are  tight  and  vi- 
gilant over  the  good ,  indulgent  to  the  evil.  Beare  the  fword 
in  vaine  ,  &c.  Such  vials  there  is  much  wrath  poured 
through. 

5.  Upon   the   holy    things  of  God,  and  of  his  people.    Ours 
come  not  with  acceptance  to  God.    The  Lords ,  not  with  favour ^ 

Bb2  clofenefc 


i  gg  The  wifery  of  mans  eUate  by  nature.      Serm.  9. 


clofeneffe,  authority ,  &c.  CO  us.     The  very   booi^of the  Covenant 
needs   [frlr.kllng ,   Heb.  9.  1 9.      The  Law    which    is  pure  and 
clean ,     Pfai.  19.  8,  9.    is  made  *  kitting  letter,  i  Cor.  3.7/rhe 
Gofpel  which  is  the  grace  of  God  hinging  falvation,  Tit.  2.  n. 
is  made  a  favour  of  death  unto  death,  2  Cor.  2.16.  the  Lords 
Suffer  an  eating  and  d> inking  judgmsnt   to    our  felves  ,   I   Cor. 
1 1.  29.  and  Chrift  himielf  is  made  for  falling,  Luke  2.  34.  and  a 
ft  one   of  {tumbling  ,    and    rocl^  of  off e  nee,  1  Pet.  2.  8.    without 
Chrifts  blood  taking  away  fin,  the  very  book  of  grace  had  never 
been  opened,  Rev.  5.  4.  and  though  the  cholceft  in-  it  fclf,  being 
opened,  would  never  have  been  ufeful  unto  hs  ;  and  forer  wrath 
cannot   be  ,   than   to  curfe  o/.r  very  bleffings ,  Mai.  2.  2.  and 
the  very  means  of  grace  that  they  fliall  be  ufelefle  ,    and  for 
judgment. 

6.  Upon  the  whole  man ;   the  perfon  is  under  the  effects 
of  wrath. 

1.  Inflaved  to  the  Divel.    This  is  plain,  1.  From  the  Scrir 
a  Col.  1.  13*  ftures.Elfe  converting  grace  could  not(^z)  deliver  from  the  power 
of  darkneffe\noi  men  be  faid  when  (b)  God  gives  repentance,  to  re- 
6  z Tim, a.  16.  covcr  themf elves  out  of  the  fnare  of  the   ^Dlvel  that  were  taken 
cattive  by  him  at  his  will,     2.  From  the  llkeneffe  of  mans  work^ 
with   Satans ;  h^Tiyy-M  •  Men  of  a   Trade   are  ordinarily  of  a 
company  together;   but  here  the  rule  fades  not;   1  Joh.  3.  8. 
He  that  commltteth  fin  is  of  the  Divel  \  that  is ,  by  doing  the 
fame  work  difcovers  himfelf  of  communion  with,   and  hi  thral- 
dome  to  him.    The  firft  finders  of  a  Craft,  are  Fathers-,  and  Suc- 
ceffors  and  Imitators  in  the  Craft  are  called  children,  Gen.  4. 
20.  we  naturally  and  freely  do  the  "Dive Is  work  ;   John  8.  44. 
The  lufis  of  your  Father  ye  will  ^,and  have  no  minde  to  the  L  rds 
work,nor  can  brook  the  fame  to  be  done  clrcuwife&ly  and  exattly 
by  others  ;  A&s  1 3. 10, Thou  child  oftheDlvel,cn:my  of  til  rlghte- 
oufnejt.i.Yzom  the  community  of  frincifhs ;the  very  mind  and  will 
of  Satan  is  engraven  upon  our  fpirits,and  exprefle  themfelves  ineffi- 
cacy  and  obftinacy  of  finning.  Thefe  principles  are  Satans  image  in- 
ftead  of  Gods.^From  the  natural  mmsfubj:ftlon  to  the  guidance  of 
Satan;  regenerate  perfonsare  led  by  the  Spint,baT  Satan  flleihthe 
hearts  of  natural  mcn.He  had  poffeflion  of  Judai  his  heart,atm  by  a 
piece  of  mony  rides  deeper  into  him,  and  prevails  to  engage  him 

to 


Serai.?*     The  mifery  of  mans  eftateby  nature.  18^ 


to  be: ray  Chrift.  This  is  a  lamentable  branch  of  the  natural  mans 
mifery. 

2.  Heisbaniihedandfeparatedfrom  God,  both  from  confor- 
mity to,  and  communion  with  him,  and  doth  eleclivcly  banifh 
and  call  himfelf  forth  of  the  Lords  prefence  :  This  ap- 
pears , 

i.  From  the  former  ftitst  ;  vi*.  mans  fellowship  with 
Satan ;  there  cannot  be  felLwjhip  with  Gcd  and  with  Satan 
together.  Thefe  communions  are  inconfiilent ,  in  the  fame 
Spirit,  at  the  fame  time,  in  a  reigning  intenfe  degree. 

2.  From  Gods  *W,and  his]  Apoftles  and  Minifters,in  the  wri- 
ting, explanation  and  application  of  the  Scripture,  ifotm  i.  ^ 
That  which  we  have  feen  and  heard,  declare  we  unto  yon ,  that 
ye  may  have  fellowship  with  us\  and  truly  our  flbwjhip  is  with 
the  Father,  and  with  his  Son  Jefus  Christ.  Were  this  fellow- 
ship already  in  the  flate  of  nature,  there  needed  not  this  means 
of  rcbringing  into  fellowship  with  God.  Defiers  of  the  evil 
ore  with  their  months, are  not  the  lejfe  in  league  with  him  in  their 
h:arts. 

3.  From  the  language  of  the  carnal  heart ;  Job  21.14.  Be- 
far  t  fom  us,  we  defire  not  the  kn.w  ledge  of  thee.  This  they 
fpeak  internally,  and  the  defire  of  their  fouls  is  to  be  rid  of 
God;  notions  of  God  are  a  fapleflfe  and burdenfome  piece  of 
knowledge.  %jm.  1.  18.  They  did  not  like  to  retain  God  in 
their  knowledge.  Tobanifhour  felvesis  theheighth  of  mans  fin 
and  folly  ;  and  to  be  banillied,  the  heighth  of  the  Lords  wrath  y 
and  of  mans  mifery. 

Now  do  we  know  what  a  man  lofeth  in  the  loffe  of 
God  ?  that  is  impoflibie  for  any  created  undemanding  to 
conceive ! 

Jhz  world  is  a  "Dungeon  without  the  Sun;  the  body  a  carrion 
without  the  fo*tl\  but  neither  fo  neceilary  as  God  is  to  the 
foul.  A  tafte  of  rhe  goodneffe  of  God,  made  the  world  and 
the  lives  of  the  Martyrs  nothing  to  them.  Pfal.  ^o.  %.  In 
thy  fax  our  is  life  ;  &  Pfal.63.3.  Thy  loving  kjndnejfe  is  be.Ur 
than  life. 

The  very  heaven  of  heaven  lies  in  the  enjoyment  of  God,and 
the  hell  of  hell  in  the  lofle  of  him.  The  loife  of  him  is  the  loffe 
of  the  Fountain  from  which  all  kinde  of  good  doth  or  can  come. 

Bbj  The 


f  5  o  The  tftifery  of  wans  eftate  by  nature.      Serm.  9. 

ThelofTeofthe  r*/*/>,  is  the  Me  of  all  the  effects,  of  all  the 
bleffed  affeftions .,  influences,  and  promifes  of  God ;  The  loffe 
of  all  thofe  bleffed  hopes  that  fill  the  foul  with  joy  unfpeakable  , 
and  full  of  glory.  No  prayer,  praifes,  faith,  love,  fear,  or  any 
fpark  of  other  grace,  are  to  be  found  in  truth  upon  the  hearth 
of  that  heart.  Now  the  perfon  in  league  with  the  Devi!,  and 
banifad  from,  and  without  God  in  the  world ,  muft  needs  be  mi- 
le rable  and  accuried. 

3.  He  is  cilcontented  and  unprofitable  in  every  condition, 
%j>#:.  3.  12.  They  are  altogether  become  unprofitable.  The  Holy 
Ghoft  makes  a  natural  man  of  no  more  ufe,  than  rotten  things, 
which  we  caft  forth  to  the  dunghill  for  their  unprofitablenefle  ; 
This  is  a  dreadful  ruine,  that  a  creature  fo  excellent,  fhould  be- 
come unprofitable  to  others ;  and  very  far  from  comfort  to  him- 
frtf  in  any  condition.  The  wife  having  <*//for  ufe,  and  the  hut- 
bands  heart;  hath  nothing,  becaufe  not  the  authority ,  dominion^ 
and  disfoftion,  which  is  proper  to  the  husband.  ljrael  havebread 
and  quailes  from  heaven ,  and  water  from  the  Rock  that  followed 
them  ;  a  table  every  wife  furnifhed  for  need,  and  for  delight, 
and  yet  grumble  becaufe  not  meat  for  their  lufis.  Many  have 
all  things  very  good,  and  the  wifdome  of  heaven  could  not  carve 
jitter  and  better  things,  and  yet  all  not  good  enough.  Let  fin  creep 
in,  and  Adam  will  not  be  content  in  ^Paradife,  or  the  Apoftate 
Angels  in  heaven,  but  leave  their  own  habitation.  Go  from 
God  ,  and  take  thy  leave  and  farewell  of  contentment  and  fa- 
tisfa£tion. 

4.  He  is  grown  a  Wolf  and  Devil  to  his  brethren.  Biting  and 
devouring,  Gal.  <?.  1 5.  tearing,  pulling,  catching  at  advantage, 
flying  upon  the  necks  of  the  weaker.  Men  execute  much  of  the 
wrath  of  God  in  thefe  feuds  among  themfelves ;  fo  that  the  Cap- 
tion is  very  neceflary,  Matth.io.  17.  Bewareof  men\  in  a  fort, 
as  of  any  wild  heart,  or  the  very  Devils  themfelves.  This  is  a 
glimpfe  of  that  wrath  which  the  Lord  draweth  forth  againft  natu- 
ral men,  in  this  life  before  the  fons  of  men. 

2.  There  are  further  degrees  of  this  wrath  that  rufh  in  at  the  end 
of  this  life.  Rom.  6.  22.  The  wages  of  fin  is  death.  The  bodies 
of  the  very  heirs  of  glory ,  and  wfiich  are  Temples  of  the  holy 
Ghofi,  lie  trampled  upon  under  rottenneffe ,  and  fuffer  loffe  of 
their  appointed  glory  till  the  laft  day.   The  Lord  batters  them  , 

till 


Serai.?,      the  viifery  of  mans  cjiate  by  nature.  1 9 1 


till  the  houfe  tumble  about  their  eares.  Helayes  on  load,  till  the 
heart-firings  cracky,  and  to  whom  Hell  is  remitted  ,  death  is  not 
remitted;  thofeiwtftdie,  that  (hail  not  be  damned  for  their  (ins, 
and  death  fhall  have  dominion  over  them  till  the  morning  of 
the  refurre£lion.  There  is  zprogreft  in  Gods  wrath  ,  which  will 
not  (lop  \nthz  midway,  but  goes  on  till  it  iliall  be  accomplifh:d, 
Ezek.  5.15. 

3.  The  /«//  vial*  and  very  dregs  of  this  wrath  ,  iliall   bepou.-PfaI.78. 3S. 
redout  m  the  world  to  come  ,   which  »»    God    reins  in  ,    and 
lets  not  get  look,  and  break  over  the  banks ;  or  if  it  do,  calls 
it  back  and  tnmeth  it  aw  a >, but  then  all  his  wrath  fhall  be  ftirred 
#p  and  let  forth  to  the  full. 

1 .  There  fhallbe  the  general  judgement  of  the  great  day ;     in 

which  the  Lord  hlmfelf  Jhall  descend  from  heaven  in  a  from  y  with  x  Thef  4.1*. 
the  'voice  of  the  Archangel ,  and  with  the  trump  of  God,  and  fhall 
be  revealed.  -2  Thef.  1.  7.  with  his  mighty  Angels  in  flaming 
^r*,terribly  to  execute  the  curies  of  that  Law  which\vas  fo  terrible 
in  the  promulgation.  Then  iliall  the  finner  be  forced  from  his 
grave,  dragged  tothe  barre,  arraigned,  the  books  opened  ,  all 
the  fecrets  of  darkneffey  and  of  the  heart  made  manifelt4 ;  and  the 
<j«ats  put  on  the  left  hand,  and  have  that  difmal  fentence ,  Go 
yecurfed,  Sec.  Mat.  25.  41. 

2.  There  fhali  be  dreadful  and  final  execution,  and  this  ftands 
in  two  things. 

1.  In  fojfe;  expulhon  from  the  Lords  face ,  and  prefence, 
and  glory.  As  incurable  lepers,  from  the  Camp  and  felhwfhlp  of 
the  Saints.  For  the  good  things  which  they  never  cared  for,  and 
from  the  gooclthings  of  the  world  which  they  grafted,  and  were 
their  portion-,  from  all  hopes  of  grace,  iMpreac  kings  of  peace,  all 
ftrivings  of  the  Spirit ;  never  a  friend  to  comfort,  a/**  to  fhine, 
a  drop  of  water  to  cool  the  tongue,  or  any  b I  effing  to  come  near 
1  hem  any  more  for  ever. 

2.  Infiwfei  which  is  fometimes  termed  ,  Offering  tkcvipgc- 
ance of  eternal Hre,  Judever. 7.  Wrath  to  come ,  1  Thef.  I.  ic* 
where  there  iliall  be  with  the  damned  Angels,  fubje&ion  to  the  e- 
ternal^r^A  of  God,  the  worm  of  a  guilty  confeience  that  ne- 
ver dies ;  where  the  Lord  will  beare  up  the  creature  with 
one  hand  ,  that  it  continue  in  being  ,  and  beat  it  with  the  o- 
ther,  that  it  iliall  be  ever  dying  \  in  death  alwayes  5  and  never 
dead.  Vfe  i* 


1 9  z  The  nrifery  of  mam  ejltte  by  nature.     Serm. g. 


life  i.  Inform.    We  may   clearly  gather  divers  Corollaries 
hence. 

i.   This  may  inform  us  of  the  vatt  and  woful  change  that  fin 

hath  mad?.     Men   could    not    come,poflib!y,  foch  out  of  the 

hands  of  God.     Gen.  I.  31.  God  [aw  every  thing   that    he  had 

maie,  and  behold  it  was  very  goody  and  therefore  blejfed;   but 

DeuM7- 1 1>  1 3  Cm  hath  taken  him  from  Mount  Geriz.im,  and  fet  him  upon  Ebal ; 

and  the  mifery  now  is  fuch,  that  if  the  Lord  ftiould  open  the  fame 

to  the  confcience  fully,  the  very  view  would  drive  men  out  of 

~¥?   their  wits,  and  men  could  not  tarry  in  their  beds,  or  relliih  a 

morfelof  bread  till  delivered,  andbleffed  vvithfome  evidence  of 

deliverance  out  of  that  condition. 

This  may  informe  us  of  the  cauflefsnejfe  of  the  offence  taken  at 
Minifies  for  preaching  this  point. 
Now  coniider  ferioufly, 

1.  Is  there  a  parallel  to  the  offence  taken  here  in  any  other 
cafe  in  the  whole  earth?  Who  is  angry  with  a  watchman  for  giving 
notice  that  the  houfe  is  befet,  and  ready  to  be  broken  up  ,  or  on 
fire ;   though  all  be  difturbed,  fome  half- frighted  out  of  their 
wits,  or  wholly  with  the  tydings ;  and  very  great  pudder  follows 
till  the  houfe  be  fecured,  and  the  fire  quenched  ?  men  might 
otherwife  have  been  undone  and  deflroyed  in  their  beds .  Who  flies 
out  againft  a  Centinel  that  gives  a  true  Alarme,  and  rowzeth  the 
Souldiers  at  the  deadeft  time  of  the  night  ?  he  prevents  their  fur- 
prizal,  or  throats  being  cut  in  their  beds,  and  the  Town  from  be- 
ing facked.  Who  ftorms  at  a  paffenger  that  flicks  up  a  bough  in  a 
Quagmire  ,xh?x  other  Travellers  going  fecurely  on,may  not  be  laid 
fafl  ere  they  think  of  any  danger  f  Who  takes  it  ill  of  a  fiend , 
that  feeing  a  bearded  arrow  coming  that  would  ftrike  the  (lander 
next  him  mortally ,  puis  him  afide  with    that  force  fifthly   as  to 
draw  his  arme  out  of  joint,  and  the  arrow  goes  not  through  his 
heart  ?  Who  thinks  amide  of  a  Lawyer  that  opens  the  badnefle 
of  his  Clients  caufe  to  him,  that  he  may  not  infift  on  a  wrong 
point,  in  which  neceffarily  he  mufl  be  cafl  ? 

2.  Should  we  to  avoids  your  dijpl  'afore,  not  give  you  warning, 
£??;.*  I?'1  *  and  fo  draw  Gods  difpleafure,  and  the  blood  of  you  perl \hino-  upon 

hiPm  he  0ur  "eac*s  *  ls  C"1S  &ocd  f°r  y°u  or  us  ? 

J.  Do  you  well  to  provoke  poor  Miniflers  to  hauke  that  pan 

of  their  office  which  fiejh  and  blood  makes  us  too  willing  to  have 


our 


Serin .  9 .       The  mifery  of  mans  eft  ate  by  nature  l}} 

ur  edge  taken  off  in  ?-Defire  we  to  b^  mellengers  of  fad  tydlno^ 
or  rather  to  come  in  the  abundance  of  the  comforcs  of  the  Go- 
fpj.?  Apsttifh  fatteni  makes  the  Chyrurgion  fearch  the  wound 
leife  "than  is  neccffary  to  a  through  cure.  Ye  tempt  us'to  flop 
from  (peeking  needfully  of  your  danger,  by  your  Iothneffe  to 
hear  on  that  ear,  and  by  your  race  and  regret  againft  the  teller. 
Thofe  which  have  m«ft  nred  of  faithful  meiligui.es  .of  the  Lords 
wrath,  have  leaft>upon  this  very  fcore.  Job  21.  31.  who  fhaR 
declare  his  yvav  to  his  face9  viz.  that  is  refpited,  an  J  probers, 
and  tramples  thedoclrine  tinder  fwi\  and  turns  agam^zni  tears 
tru  Preacher  ? 

4.  This  is  no  other  than  what  the  Serif  tare  freaks,  and  con- 
fidence upon  retirements  will  fpeak  ;  and  Satan  wiii  lay  in  your 
dilh,  and  the  Lord  will  pay  into  your  bpfome.  Will  thofe  flye  in 
theLordsface,  andof  confeience,  telling  this ftory  to  them, and 
pronouncing  the  fentence  againf*  thex.?  Oh  profane  partial  fpi- 
rits  that  cannot  endure  fuch  Preachers  as  therrifelves  (hall  bz  unto 
themfelves;  that  cannot  bear  the  hearing  of  thofe  terroars  that 
themselves  ftaaii  be  -relators  and  in  flickers  of  upon  themfelves  1 
Ye  had  better  have  the  commodity  at  the  firfl  hand  ;  confei- 
ence will  preach  in  another  note  and  loudneffc  than  we  do,  and 
the  morey  becaufe  your  ears  'have  been  flopped  againft  our 
words. 

5.  There  cannot  be  a  greater  madneffe  than  no:  to  be  able  to 
live  under  the  noife  and  news  of  this  wrath,  and  y^t  flick  under 
the  wrath  it  [elf ;  the  hearing  makes  the  ears  tingle  ,  but  the  ■ 
■wrath  does  ^  make  the  heart  quake.  Ye  had  better  hear  the 
Heralds  in  the  Princes  name  denouncing  the  war,  and  fend  out 
for  peace,  than  have  the  Prince  himfelf  come  with  fire  and 
fworJ  into  your  bowels  upon  the  contempt. 

7.  This  may  informe  us  of  the  right  confine^  and  voifdome 
of  the  Lord  in  this  wrath  annexed  and  declared  againft 
iinne. 

1 .  Confider  rhz  high  rewards  the  Lord  hath  propounded  : 
The  Law  is  not  fo  fiery  in  comminations  againft:  fin^O'dl  the  Gofpel 
is  as  full  cf  (a  )   grace  and promifes  to  vvayes  of  duty.     Now  *  1  Cor.  2.  & 
bring  things  to  the  bar  of  r^afon  it  felf,  and  may  not  the  Lord  an-  2Cor-  l2-«  4« 
nex  this  dreadful  wrath  to  fin,  that  doth  annex  fuch  glorious  in- 
comprehensible promifes  to  the  duties  and  weak  fervices  of  his 

C  c  people? 


1 94  The  mifery  of  wans  ejiate  by  nature.     Serm.  9. 


people?  fin  ftri&ly  defer  ves  ;  thefe  not.  May  not  he  punilh  /<?- 
verely,  that  rewards  eminently}  howjuft  is  it  that  perfons  invi- 
w  Ittke  i4,  -4.  U(i  to  the  Supper,  md' making  excHfes,(hou\dnot  ttjte  thereof? 
that  defpifers  of  the  recompences  of  God  ihould  fuffjr  eternal 
loffe  of  them  ,  and  be  fcourged  with  the  contrary  to 
them  ? 

2.  Confider  the  Ends  the  Lord  hath   defigned  to  reach. 

1.  In  the  Flctt.  i.  To  ttartle.  Luke  12.  5.  I  will  forewarn  t 
you  whom  ye  jhall  fear :  Fear  him  which  after  he  hath  killed , 
hath  power  to  caft  into  hell,  yea,  I  fay  uno  y oh  fear  him: 
Faith  in  the.  threatning  engenders  fear,  as  faith  in  the  promife 
genders  hope;  faith  and  fear  were  con  joy  ned  in  Noah,  Heb.  11. 
7*  and  wrought  together  in  his  obedience  and  prefervation. 
2. To  make  all  things  elfe  little  that  meet  them  in  the  world,to 

flioulder  them  off  from  the  truth  and  homage  of  Chrift.  A 
Merchant  in  a  Storme  throws  his  goods  over-ooard;  the  wrath 
of  God  makes  the  ftartled  (inner  part  with  any  thing,  and  incur 
any  thing  rather  than  incur  that  .*  UWofes  had  rather  incur  the 
wrath  of  a  thonfand  Pharaohs,  than  the  wrath  of  God,  becaufe 
he  knew  the  power  of  his  wrath.  As  Gods  people  have  rewards 
promifed  that  out-weigh  all  that  they  are  called  to  part  with;  fo 
terrours  propounded  that  all  other  terrours  may  be  over-looked, 
and  incurred  rather  than  thefe.  3.  To  worme  out  the  eftetms  of 
the  world,  and  the  fenfual  pleafures,  honours  and  profits  thereof, 
the  few  el  of  lufi  ;  there  is  need  of  violence  to  pull  out  of  this 
lire.  Now  he  that  propounds  an  end,  pitches  upon  means  fitted 
to  compaffe  that  end.  A  Cleaver  of  knotty  timber,  mult  have  a 
wedge  that  will  go  through.  The  mother  that  will  wean  the 
childe,  muft  lay  fuch  bitter  things  on  the  breft,  as  will  make  the 
childe  loath  the  milk  .•  So  the  Lord  hath  declared  thofe  wages  to 
fin,  that  fhall  turn  the  edge  of  love  and  liking  to  fin.  Tha*t  had 
need  be  very  bitter,  thatllhall  make  thofe  very  jwects  bitter  to 
us.-  No  lefler  evils  would  work  the  fenfe  of  that  evil  of  fin  into 
the  confeience.  And  thofe  fecretly  grudge  and  complain  of  the 
pains  as  too  great,to  whom  they  are  too  little  to  awaken  and  lead 
them  to  repentance. 

2.  In  the  Reprobate.  1.  That  he  may  difcover  his  fcrfeft  and 
infinite  diffleafure  again  ft  fin  ;  and  in  thefe  great  letters ,  that 
all  the  world  may  read  his  fall  hatred  of  it,    Eli  his  faint  checks, 

proclaimed 


Serm. 9.  The  mifery  ofma?2S  ejiate  by  nature.  1  9 ^ 

proclaimed  his  faint  dl filly  s  of  his  Tons  fins.     High  diflikes  pro- 
duce anfwerable  checks.    Affections  in  men  ,  are    the  feet    the 
foul  goes  forrh  upon  j  and  /  rmg  arfec^ions  goe  a  very  nimble  ea- 
ger pace.    The  Lord  muchmcrj,  became  of  his  infinite  contra- 
riety co  tin.     2.  That  he  may   difcover  the  power   of^bis  jtrfiice    '  " 
and  wrath.  Rom.  9.  1  7.  For  this  jams  purpofe  have  I  raifedthte 
up,  that  I  might  (hew  my  pwer  in  thee  ,  and  that  my  Name  migh  t 
be  declared  throughout  ail  the  earth*     Thofe    which    gfurifie  not 
God  in  that  manner  which  he  would ,  he  will  glorifie  himfilf  in 
the  manner  that  they  would  net :     Pharaoh  did  ,   tl'ho  is  the  Lord  ? 
and  trampled  his  authority  and  commands  underfoot.     Now  as 
he  did  [ometimes  bring  light  out  of  darknefte  s  and  the  Apothe- 
cary doth  Trt ftrv.tlvcs  out  of  raxl^poyfons  ;    fo    the  Lord  not 
actively  glorified,  doth  fetch  the  glory  of  his  power     and    vin- 
dictive juftice  out  of  fm  it  felf.    The  walkers  in  greateft  pride  and 
icorne  of  God,  the  Lord  will  have  everlafting  glory  in  their  ever  - 
lafting  fmart ;  andhe  will  f*  punljk,  that  heaven  and  hell  fhal! 
ring  of  his  juftice  and  power,  anddifplicence  againft  fin,and  thar 
his  threatnlngs  to  theutmoftarew^f^W,  and  were  not  fcare- 
crowes, 

3.  Confider  the  dreadful  aggravations  of  fin.  It  is, 

1.  A  confederacy  with  the  devil,  A  fworn  fervant  about  the 
Princes  perfon ,  to  contract  amity ,  and  hold  correfpondence 
with  the  worfi  of  his  enemies,  makes  the  (in  rlfey  and  his  judge- 
ment without  pity.  Should  a  Chriftian  fall  from  a  mild  and  graci- 
ous Prince  without  a  caufe,  and  fide  with  the  Turkey  or  worfhipper 
of  the  devil)  againft  him,  we  fhould  think  no  punifiSment  too  much 
for  him. 

2.  A  defeRlou front)  and  infurreUien  againft  God,  and  ateaftng 
the  Lord  into  the  lifts  and  field.  1  Cor.  10.  22.  Dj  we  provoke 
the  Lordtojealoufie  ?  are  we  flronger  than  he  ?  Goliah  challenges 
and  <fc/ft\f  the  Hoft  of  Ifrael,  till  David  comes  forth,  and  fends 
a  //W  into  his  braines,  and  cuts  his  head  off  with  his  own  fword, 
and  gives  his  fMh  to  the  fouls  of  heaven  ;  fo  linners,  till  they 
draw  the  Lord ,  and  the  weight  of  his  infinite  and  eternal  difplea- 
fure  forth  againft  themfelves ,  -  even  that  weight  which  finks 
them,  and  they  are  never  able  to  rife  from  under  it  again.  Now 
fins  rife,  as  the  quality  of  the  perfon  that  they  are  done  againft. 
He  that  flies  in  my  face,  and  gives  me  blows  and  wounds  there- 

Cc2  by, 


io 6  The  tmjery  of  mans  ejtate  by  nature,      berm.  9 


37- 


by,  there  is  zmsftlion  of  battery  and  damages  to  be  had  againft 
him ;  He  tha:  dorh  the  fame  againft  the  Judge  of  Aff^e,  or  the 
King  upon  the  Throne ,  that  is  Treafort%  and  his  lite  and  eilate  are 
hardly  enough  to  make  amends  for  ir.  The  infinity  of  God,  makes* 
the  inhnity  of  the  evil  and  merit srioufrjeft  of  -wrath  in  (in. 
The  <JWa]ef,y  rifes,  and   fo  the  guilt  and   dcm.rit  rifes   in- 

finitely. 

?.  The  contempt  of  ali  means  ufed  for  fetching  the  Rebel  in. 

How  often  would  J  have  gathered  you  f   —. and  je  wou'd  not. 

Men  ftand  out?  and  if  \hty  ( ox  Idhivz  flood,  would  have  food  out , 
and  continued  hodilky  againft  heaven  for.ever.  .  How  equal  is  it, 
that  a  creature  nigh  .to  (jcdy  falling  off  to  the  devil  without  a 
caufe,  and  which  choofes  to  have  <jod  his  enemy,  and  that  no 
means  can  reduce  ,  though  the  danger  and  evil  of  (in  be  eviden- 
ced ,  and  his  inability  to  ftand,  an  aft  of  oblivion  offered,  and 
hi°hett  preferment,  and  yet  will  no:  come  in:  How  juft  is  it, 
that  he  reap  the  fruit  of  his  continuing  at  a  di flame  from  his  Sove- 
raign,  and  in  dif obedience  againlt  him  ? 

4.  This  may  inform    us  of  the  distemper  and  pride  of  mans 
heart,   that  will  charge  his  mifery  anywhere  rather  than  upon  him- 
felf.     1.  Upon  inftruments    foreign  that  do  innift,  rather  than 
fin  within,  for  which  the  fame  is  inflicted.    The   Lord  fcourges 
fin  by  that  which  is  the  inflitlers  fin  too.    They  have  no  Warrant  - 
to  do,  and  yet  we  juflly  fuffer  from  them    as  Organs  of  wrath 
in  Gods  hand.    2.  UponGodhimielf.   Prov.  19.  3.  Thefoolifk- 
neffe  of man  perv:rtcth  his  way,  and  his  heart fietteth    again  ft  the 
Lord.    The  Malefailour  blames  the  Judge,  when  it  was    hlm- 
fe If  that  delivered  hirfifelf   over  into   the   Judges  power  ,    and 
Arnel   the  Law   with  power     of  doing  all  that  is  done  againft 
him. 

5.  This  may  info r me  us  of  xht^gr^nds  a??d  advantages  the 
Lord  hath  given  m  to  humility  y  and*  felf-abafement.  Wipe  the 
/Wtf  off  from  thy  brows,  and  fay  ,  This  is  the  fruit  of  fin.  See 
the  clozths  onthybxk,  2nd  thefe  are  the  coverings  of  that  fhame 
which  came  in  by  fin  ;  look  into  thy  body,  fo:il,  eTiat  ,  relations , 
■p?rfon,  whatfoover  is  crooked  and  nffli^Uve ,  pertains  to  this  ac- 
count, and  is  to  be  fet  at  the  foot  of  fin.  When  beaten,  corifi- 
der  the  fault  that  thcu  art  beaten  for,  and  accept  of  the  yiwfnnxnt 
cfthy  iniquity ,  Lev.  26.41.  Thy  eye  cannot  turn,  but  there  are  re- 

membw.cs 


Serin.  9.        The  vtifery  of  wans  ejiate  by  nature.  \  07 

membrances  of  fin,  and  provocations  to  lay  thy  felf  in  the  duft 
before  the  Lord. 

6.  This  may  info rme  us  of  their  folly,  that  kindle  this  wrath 
yet  more.  The  Princes  fpake  well  to  the  two  Tribes  and  a  half, 
Jofr.Zi.  17.  Is  the  iniquity  of  ^eor  to  little  for w,  from  which 
we  are  net  cieanfed  untili  this  day}  &c.  So  are  thole  wrath" 
provoking  pollutions  of  nature  too  little  for  us,  by  which  we  are 
ib  far  defied  and  troubled  unto  this  day,  that  by  increafcs  of  fin 
we  fhould  augment  yet  the  fierce  anger  of  the  Lord}  Num. 
32.  14.  while  abiding  in  this  eftate,  ye  do  this  more  and  more 
continually. 

life  2.  Exhort,  and  this  is  double. 

1 .  To  carnal  and  unregenerate  perfons :  Arife  ye  and  depart , 
for  this  is  not  your  reft->  Micah  2.  10.  This  is  not  an  eftate  to  be 
quietly  abode  one  moment  in. 

Motive  1. Who  can  dwell  with  this  wrath  which  God  defcribes 
to  be  1  .Burning  wrath;  Job  l^.n.He  hath   kindled  kiswrath  a- 
gainft  me.    2.  Tearing  wrath  ;  this  fet  the  Bears  awork,  2  Kinos 
2.23.  Covfdcr  this  )e  that  forgt  God,  lest  he  tear you  in  pieces,  pf-i 
2.  Piercing  wrath,  that  goeth  down  into  the  very  inwards  of  the 
confcience,  when  all  -oifible  bletfings ({and  inure  round  about, 
and  not  a  haire  of  the  head  is  ruffed.    This  curfe  often  works  in 
the  middle  of  Wettings,  and  ripens  by  them  infenfibly  for  hell  it 
felf.     4.  a/i biding  wrath  ;  the  prifoners   of  which  are   bound 
hand  and  foot,  a  rid  there  is  no  flatting,  Zach.  5.  4.    5.  Surprifing 
Wrath;  Job  20.2;.   When  he  is  about  to  fill  his  belly  ,    God  jh all 
cafl  the  fury  of  his  wrath  upon  him,  and  (frail  raine  it  upon  him 
while  he  is  eating,  and  fo  of  all  other  times,  is  moftchearful. 
6.  cB^cfervcd  wrath;  Job  2 1.  30.   2  Pet.  2. 9.   which  like  a  wo- 
man with  childe  will  travel,  till  it  have  brought  forth  judgment 
agnnft  all  the  enemies  of  the  Lord  though  upon  Thrones,  andba- 
vivg  Nations  under  their  feet ,    Pfal.  78.  30,  3  1.    Was  Sodom  a 
City  fit  to  be  dwelt  in,  ebecially  for  Lot,  when  the  Lord  had  gi- 
ven him  notice  of  the  cloud  of  fire   and  brimftone   hovering, 
and  ready  to  come  down  upon  the    fame?     This  Climate    is 
too   hot  for   any   that  have  fpirkual  f&fes,  to  dwell  a  mi- 
nute in. 

2.  Shall  all  our  warnings  be  loft,  that  tell  you  of  the  fiorme, 
meerly  to  drive  you  under  covert ;  and  that  ye  may  underftand  and 

C  c  3  favour 


198  the  tttifery  .of  mans  eftale  by  nature.     Serin. 9. 

T,    r  favour  that  glorious  name,  fefm  that  delivers  from  wra:  h  to  come  \ 

'  The  Avenger  of  blood  is  in  your  wf^,  to  quicken  your  hafte  in- 
to this  City  of  Refuge.  "VVhyfhould  ye  make  the  Furnace  hot- 
ter, and  to  the  Fathers  wrath  which  isquenchable  in  the  blood 
of  Chrift,  fuperudde  the  wrath  of  the  Lambe ,  which  is  *&fc 
Intel}  uncjue-richahl. ?  Shall  we  only  ftand  forth  to  clear  the  juitice 
of  the  Lord  againft  you  in  the  laft  day  ? 

3.  The  great  and  jwa}'mg  care  ot  all  Gods  people   afloon  as 
Jam.  i,  i  j.     ever  they  ravY  rhemfelves  in  the  glafle  of  the  Law  of  liberty,  was 
to  be  found  In  Chrift,  Phil.  3.  9.   This   was   Pauls  prevailing 
care,  when  fought  for,  and  to  be  fet  to  Gods  bar,  to  be  found 
doathed   with   Chrifls    hghteoufneffe  ,    and    to  have   his  I- 
mage   legibly   ingraven   upon   him  ;   the  like  care  ihould  be 
ours. 
Dirtk'Ms.        *•  Stirupfhame,  andforrow,  and  fear,  and  indignation  a« 
gainft  your  felves  ;  no  fins  are  heavier  than  thofe  we  count  light  of; 
E^ek^  8. 17.  Is  it  a  light  thing  to  the  hittfe  of  Judah  that  they 
commit  the  abominations  which  they    commit   here  *  Take  this 
oppofitely  to  a  double  evil.  •  1.  Men  pare  and  leffen  their  fins,and 
make  a  very  fmall  matter  of  them ,  and  confider  not,that  leffenlng 
H     their  own  indignation,  they  increaje  Gods.    Prov.  14.  9.    Fools 
make  a  mock  at  fin ;  chap.  10.  23.  It  is  a  /fort  to  a  fool  to  do 
mi f chief  \  So  thofe,  I  fa.  57.4.  Again  ft  whom  do  }ott   ffort  }our 
felves  >   jigalnft  whom  do  }e  make  a  wide  mouthy  and  draw  out 
the  tongue?  They  fell  toother  gods,  and  laughed  the  Prophet  to 
fcorne^  that  made  fuch  a  buftneffe  of  it ;  fo  when    Chrift   and 
grace,  and  life  were  offered  ,  CM  at.  22.  5.    the}  made    light  of 
Jt,  ar>d  went  their  ways -t  that  is,  made  light  of  grace,  and  of 
the  fin  of  contempt  of  grace.     2.  Men  flicks  in  vile  prac\ifes,and 
thinks  their  facrlfices  and pra}ers  wlU  falve  all  up  again,  which 
the  Lord  foearneftly  declares  againft,  I  fa.  1.14,    But  ftir  ye  up 
2  Cor.  7;  narrow,  ftiame,  difpleafure;  repentance  hath  thefe  ad  jun&s,  and 
proceeds  to ,  and  deals  with,  and  chief.}, with  this  fir ft  bottomc- 
ftnne. 

■  2.  Lie  down  meekly  at  the  Lords  feet ;  this  follows  upon  rhe 
practice  of  the  firft  direction.  1 .  In  fubmiflion  to  any  the  iharpeft 
difpenfations.  As  paiTlons  Air  up  paffions,  and  one  Coale  kindles 
another;  fo  our  frettings,  the  Lords  vvrath.There  are  tangs  of  this 
Jonah  6  8  .  *~in  *n  r^e  S°^y  them  felves ;  but  grace  takes  it  by  the  throat. 


Serm.9-  The  mifery  ofmansefiate  by  nature.  *99 

Pfal.%1.4.    2.  In  amplication.  The  Lords  fervantshave  huin-J"-1^' 
bly  and  earneftjy  deprecated  wrath.  plaU  •••  ' 

3.  Embrace  the  Lord  Jefusin  the  force  of  all  his  bleffed  offices, 
and  then  goflieto,  and  lift  up  thy  fs.ee  without   fpot  before   the 
Father  in  him.     Kno.v  1.  That  it  is  a  dreadful thing  to    have  a 
fettled  War -r e  and  plague  in  a  Nation;  much  more   to  be  in    the 
Jews  cafe,  that  rejected  ,  and  would  not  be  under  the  blefling  of 
Chrift,  and  are  under  the  curfe  of  God  ,  and  wrath  is  come  upon 
them  to  the  uttermofl ;  and  hath  refted  already  thefe  One  thoufand      .  f 
fix  hundred  years.     2.  That  there  is  no  other  remedy  propounded  x  l  ie  %1'U% 
to  remove  this  wrath,  which  we  came  into  the  world  children  aud 
hires  of,  but  only  Christ.     He  hath  the  keyes  of  hell  and  death  ,Ah%  4.11. 
to  let  the  foul  out  ofrhebody,  and  into  hell  when  he  will ;  toin-Rev,Ilg' 
ferre  and  remove  wrath.  If  any  receive  nor  him ,  this  wrath  tar- 
ries Hill  5  and  will  cleave  to ,  and  abide   upon  him  for  ever.    He  John  3-5^- 
fpeakswith  authority.     Lul^eig.zj.  Thofe  mine  enemies    -       ■■    ■ 
bring  them  and  flay  them  before  ms ;  and  it  ilull  be  done.     5. That 
the  Pfalmift  makes  it  (  as  it  is  )  a  point  of  wifdome  in  the  greatefi, 
to  kjjfetheSon  with  a  kiffe  of  homage  and  fubjecYion  >  leafl  he  be  PfaU.iijU, 
angry  ;  what  is  the  danger  of  that  ?  and  ye  perifh  in   the  way;  of 
your  hopes  and  purpofes,  and  never   compafTe   grace  nor  glory. 
If  his  wrath  be  kindled  but  a  little,  blejfed  are  all  thofe  which  put 
their  truft  in  him.    4.  That  then  ye  may  plead  with  the  Lord  with 
humble  boldneffe.     Pfcl.74.  1.  Why  doth  thine    anger  f mo a1^  a- 
gainft  the  Sheep  ofthyPafturef  remember  thy  Congregation  which 
thou  haft  pur  chafed  of  old  ,  the  rod  of  thine  inheritance  which  thou 
haft  redeemed,  Sec.     5.  And  allure  your  hearts  of  welco me. Prov. 
21.  14.  A  gift  in  fecret  pacifcthwrath  ,  and    a  reward  in  the  bo- 
fom:  ftrongwrath.     Mark  their  policy,  Acts  12. 10.  and  beaffu- 
redthe  relations  of  Chri ft,  are  beloved  of  the  Father.   Job  32*24. 
Then  he  is  gracious  to  him  ,  and  faith,  Deliver    him  from  going 
down  to  the  ?it,  I  have  fo*tnd  a  ranjomc. 

2.  To  thofe  which  the  Lord  hath  translated  cur  of  their  natural 
conditio^. 

1.  Bring  the  work  often  to  the  touch  ft  one  ,  that  you  may  not 
boaftin  a^aljegiftx  gold  will  endure  the  tett,  and  be  more  fully 
manifefted  to  be  goidmdeed ;  and  finding  the  work  to  hi  right, 
live  with  an  enlarged  heart  to  the  praife  of  that  grace  which  hath 
made  this  change. 

2,  Deal 


coo  Tbewifcryofvtansejlate by  nature.      Serm.p. 

2.  Deal  ferioufly  in  the  mortification  of  fin  ,  which  God  only 
ftrikes  at ;  and  in  order  thereto  ,  count  fm  the  worft  of  evils ;  if 
this  were  done ;  and  throughly,  and  fixedly  done  in  our  JCpirits ,. 
there  is  nothing  of  any  other  directions  would  be  left  undone. 
To  fet  up  this  judgement ,  there   needs, 

i  .Ploughing  carefully  with  the  Lords  heifer,^/*,,  feanh  into  the 
Oracles  of  God;  there,  and  there  only  are  lively  portraitures  of  fin  , 
and  the  genuine  products  and  train e  of  fin. 

2  .The  eyc-jahe  of  tic  Spirit.  We  are  blinder  than  Batts  in  this 
matter;  and  are  indifpoled  very  much,  or  rather  wholly  ,  to  let 
this  truth  fink  down  into  our  hearts.  , 

2 .  ^Amplications  to  the  Throne  of  grace.  None  but  thofe  which 
deal  in  good  earneft  in  heaven,  will  fee  the  hell  and  my  fiery  of  fm 
in  themfelves.  Be  gives  the  Holy  Ghoft  to  them  which  asl^ 
him. 

4.  ExcufTioffs  and  communings  with  your  fdves.  Trov.  20. 
27.  The  fprit  of  man  is  the  candle  of  the  Lord  ,  fe  arching  all  the 
inward  farts  of  the  belly  \  and  duly  made  uie  of ,  will  tell  many 
(lories  correfpondent  to  the  Word  of  truth  ;  uftf  conscience,  and 
uie  therewith  another  and  higgr  candle,  to  rummage  the  dark 
room  of  thy  heart  with.  Superadde  to  confeience,  the  fuccours 
of  the  Word  and  Spirit ,  and  thou  nialc  do  fomething  in  the 
fearch  ;  and  finde  out  convittively  ,  thefwarms  of  evil  in  thine 
own  heart. 

5.The.  wr/^  of  grace.  There  will  be  elfe  .a  beam  in  the  eye , 
and  plaine  things  will  not  be  plaine  to  us ;  Gods  worl^  holds  intel- 
ligence, and  is  of  amicable  affinity  with  his  Word  ;  grace  hath 
the  only  exctlint  faculty  in  looking  through  fn. 

6.  (Attendance  to  the  Lords  adminiftrations  againjrjtn;  God 
writes  in  great  letters  in  the  world,  what  he  had  firft  written  in  the 
Scriptures',  every  breach  by  fin,  lhould  lead  down  into  more  ha- 
tred, brokenneffe  of  fpirit ,  and  fhame  before  the  Lord  for  finnr. 
This  is  the  engaging  evil ;  this  engages  God  and  the  holy  Angels, 
and  Devils,  and  the  very  man  againfi  himfelf.  Nothing  can  be 
his  friend,  to  whom  fin  hath  made  God  an  enemy.  Wo  to  i\z 
man  that  is  in  this  fenfe  alonc,zrA  hath  heaven  and  earth  ,  a  nd  hell, 
and  all  within  the  Continent  of  them>againft  him  ;  it  isimpotfible 
for  that  mans  heart  and  hands  to  fiand  (trong.  This  is  the  mighty 
prevailing  evil.   Never  was  man  fo  ftout,  as  to  ftand  befon  the  face 

of 


Bfenn.p,       7he  mftry  of  man  J  ejiate  by  nature,  so  i 

of  fin,  but  he  fhivered,  and  was  like  a  garment  eaten  up  of  moths. 

This  hath  fretted  the  joynts  of  Kingdomes    in  pieces,  and  made       **9  Il< 

the  goodlieft  koujes  in  the  world  a  heap  of  rubbiih  ;  will  make  zech.  f.  4. 

Bab  ion  that  fits  as  a  Queen,  an  habitation  of  Divels,  and  the  R 

hold    of   every   fouh  Jpirit  ,    and   a  Cage  of  every  unclean  and 

ha:eftt  birds  ;  made  the  Angels  Divels,  and  heaven  it  felt  too 

hot  for  them.     Never  were  the  like  changes  made  as  by  finne; 

gra  e  makes    not    changes  of  richer  comfort^  than  fin  doth  of 

d'ifmal  conference ;  it  is  made  by  the  Holy -Ghoft  an  argument  of 

the  infinity  of  the  power  of  God  to  far  don  And  fubdne  finne, 

CMlcah  7.18. 

3.  Bear  all  affliftions  incident  to  an  holy  courfe  chearfully. 
The  Martyrs  went  joyfully  into  the  fire,  becaufe  the  flames  of  hell 
were  quenched  to  them;  bore  their  Crojfe  eafily,  becaufe  k$ 
curfe  and  damnation  to  them  in  Chrift  Jefus,  Gal.  3. 13. 

4.  Reduce  your  anger  to  the  fimilitude  of  Gods,  which  is  very 

flovely  kindled,  and  is  ah  inrenfe  holy  difplicence  only  againft  fin;  p&i4  ro%    8# 

and  is  cleanPd  from  all  dregs  of  raihneffe,  injuftice  and  difcom- 

pofure ;  fuch  zeal  fliould  eac  us  up.  'ohn  %t  r7- 


D  d  MANS 


mmmmmwmmmm 


2  o  2  Mans  Jwpotcvcy  to  help  hiwfelf      Serm.  i  o« 


MANS  IMPOTENCY 


TO 


Help  himfelf  out  of  that  mifery. 


Rom.    5.  6. 

For  when  we  were  yet  without  fir ength ,   in  due 
time  Chrijl  dyed  for  the  ungodly. 

N  this  Chapter  there  are  two  parts;  in  the  firft 
the  Apoftle  layes  down  the  comfortable  fruits 
and  friviledgcs  of  a  juftified  eftat:  ;  in  the 
fecond  he  argues  the  frmmffc  of  thefe  com- 
forts, becaufe  they  are  fo  rich  that  they  are 
Ccarce  credible^  and  hardly  received.  The  firm- 
neffe  and  fomidrejfe  of  thefe  comforts  rheA- 
poft'c  reprefcnteth  by  a  double  cemparifon.  1.  By  amfarin^ 
Chr fi  with  Ch  i-h  and  2.  ( h'fl  with  z/fdam.  Ckr'ft  with 
[h  fi,  or  one  b  eft  that  we  have  by  him  with  another,from  the 
Text  to  ver.  12.  r-hen  Christ  with  Jdam\  the  fecond  tsfi.am 
with  the  />/,  to  hj  end  of  the  Chapter. 

I     comparing   Cbrift  torith  C'/rz/fr,  three  contentions  db> 
occur.. 

1    Theeffcacyof  his  love  towards  w$  before  jv ft  ific  At  ion ,  with 

the 


$erm.io.         out  ofthjt  vufery.  '±0  1 

the  efficacy  of  his  love  towards  Rafter  jifttficat  ion;  the  argu- 
ment ftandeth  thus  ;  it  Chrift  had  a  lov.  to  us  when  fwmfi ,  and  **b 
his  love  prevailed  with  him  to  die  for  us,  much  more  may  we  ex- 
pect his  love  when  xmAt  friends ;  if  when  we  were  in  //>  and  mi* 
ferj,'fhiftlep9  auidhetptepy  Chrift  hid  the  heart  to  die  for  us ,  and 
to  take  us  with  all  our  faults ;  will  he  caft  us  off  after  we  are  j  \i  <ti- 
fied  and  accepted  with  God  in  him  ?  this  love  of  Chrift  is  ajfirtcd 
in  the  6.  vex fe,amplt fed  in  the  7.and  8.  verfes;  and  thenar '«//<?» 
is  inferred  verfc  9.  much  more  then  being  nw  jufiified  by  his 
bLoi  ,   weft*  H  be fave^  from  wrath  through  him. 

The  fecond  Comparifon  is  of  the  efficacy  of 'the death  of Chrift^ 
and  the  efficacy  of  the  lift  of  Ctrl  ft  ;  'cisab.urd  to  think  that  Ch  nit 
riftng  from  the  dead,  and  living  in  heaven,  fliould  not  be 
as  powerful  to  favr9  and  bring  us  to  God,  as  Chrift  dying  was  to 
reconcile  us  to  him. 

The  third  Comparifon  is  the  privjt  t'v:  mercy,  or  being  fa  ved 
from  MfjWiththe  pofitivcm*rcy,  or  obtaining  a  title  to  heaven . 
Verfeii.  and  not  only  f§  ,  bntwe  joy  in  <jody  as  having  now  re- 
ceivedthe  atonement. 

2.  For  the  comparifon  between  Chrift  and   tAdam,  the  fum 
of  it  is,  that  Chrift  is  more  able  to  fave,  than  Adam   to  defroy  ; 
and  therefore  j*6 ltfed perfons  need  to  feir  nothing.  As    Jfdam 
wiSipttblictperfon,  and  root  of  man-kinde,  fo  is  Ch-ift  zpnb~ 
l\c)eJperfon\  for  ^Adam  was*  ditty  utfooprty.    <tAdam  was  a  pub-  *  %e  figure  of, 
lick  ferfon^  but  a  finite   perf^n  ,  having    no    intrinftck^  value    in  him '.bat  -was 
himfelf,  and  only  was  tlltn  by  divine  mftitntion ;  but  Chrift  be-  f<}  ^«'«Rom.y. 
iides the  inftitnt'on of  God ,  was    an  infinite  ptrf*n\  and  there- 
fore there  is  a    muZ  (jmMoY)  zmtchmore  upon  Chrift;  his  [acr:d 
vertH?  exceedeth  that  curfed  influence  of  tAdam  in  many   par- 
ticulars,  amply  fet  down  in  the  latter  end  of  the  Chapter  by  the 
Apoftle. 

The  words  begin  the  firft  Comparifon.In  them, 

1.  The  condition  wherein  we  are  by  nature,  is  fet  forth  by  two 
notions,  ungodly,  and  without  ft rength  ;  the  one  noteth  we  have 
m  wirth  to  move  God  to  help  us ,  fo:  we  were  ungodly ;  the  o- 
th*r,  thitwehave^pn^r  to  help  our  felves,  for  we  wer:  wih- 
oHtflrengh;  we  were  witho -ttftrength}zndfo  need  help^  ungodly, 
and  fo  refnfed  help. 

Dd2  -.The 


2o4  Mans  Iwpotency  to  help  biwfelf      Serm.  10, 


2*.  The  means  of  our  recovery ,  Chrift  died  for  us. 

3.    Thz  f  afonablenejfe  of  our  redemption  ,  indue  time. 
G*        For  the  firft  notion  whereby    our    natural  eftate  is  expreffed 
[  ungodly  ]  I  ftiatl  pafs  it  by  ;  the  nexc  notion  [  with  at  flrenvth  ] 
will  yiekius  this  point; 

That  man  falsi,  is  deft  hut e  of  all  vow  er  and  means  of  rifing  again y 
or  helping  himje/fovt  of  that  mifery  into  which  he  hath  plunged  him- 

fflhfi"-  :         ,. .        . 

This  vyill  appears  if  you  confider  his  condition  wnh  refpecl  u 

tht  Law,  or  with  refpe&  to  the  (]  off  el,  and  thofe  terms  of  grace 
which  God  offers  in  Chrift;  the  former  more  properly  falls  un- 
der the -confide  ration  of  this  place;  but  becaufe  of  the  method 
of  this  exercife,  you  expect  the  diicuflion  of  the  latter  alfo,  I  fhall 
take  occafion  from  hence  to  fpeak  of  that. 

i .  With  r  effect  to  the  Law  ;  that  will  be  underftood  by  a  view  of 

that  Scripture  that  exprefleth  the  t  e  no  ;tr  c£  the  Law;  Gal.  3.  10. 

Cm  fed  is  ever j  one  that  continueth  not  in  all  the  words  of  this  Law  to 

do  them ;  where  is  confiderable, 

1.  The  duty  it  exalts. 

2.  The  penalty  it  infill, /. 

3.  The   operation  that   both   thefe   have  upon  the  fair,  crea- 
ture. 

i6.  The  duty  hexatts ;  an  innocent  nature  that  is  prefuppofed  for 
theperfon  c^\{{  continue ;  it  doth  not  fay   Now  begin  ;  the  fen- 
tenceofthe  Law,  do:h'not  fuppofe  man  as  bpfed  and  fain,  0: 
as  having  air    <r/  ho  ken  \yhh  God,  but  as  in  &  good  and  found  e- 
ftate  1  and  ther.  uniz  erf t:  I  >  perpetual,  pr fdi  obedience  is  wd  iff  exec- 
ably  required;  he  muft  continue  in  all  things  with  all  the  heart, 
ar.tl  that   continually  ;  if  he  fails  in  one  point,  he  is  gone;  this   is 
perfonaily  exafled  of  all  men ,  as  long  as  they  ,;biJe  une'er  Adams 
Covenant  1  he  that  doth  them  (hall  live  in  them  ,  and    hef-.d   that 
Jim. es  fhall  dy\    Now  if  £od  fhould  call  us  to  an  account ,  for  the 
moft  Inofenftve  day  that  ever  we  palled  over,  wh.u  would  become 
of  us  }  Pfal.  130.3.  lftho:ifoiildeftmark    inlqi;ities^   O   Lord, 
,     .  Yc&ttsw^9**i*ift*'*^  better  never  born,  than  to  b:  liable  to   that 
in  curialht  a '  judgement ,  when  the  Law  nSall  tale  the  (inner  by  the  throat,  and 
|»le  to  make  a    fay,   1' ay  me  that  thou  oweTr  ;  what  ihall  the  poor  wretch  do  ?  fo 
hotddcicixc.   that  here  we  are  without firength  ,  altogether  unable  to  come  up 
to  the  obedience  of  the  Law  of  work/.     Rom.  £3,  The  Law  can 

make 


Serm,  I  o.  out  of  that  mifery.  205 

make  nothing  perfcB,  because  9tU  become  weak^  through  our  ftefy^ 
tofalnmaniceftablifheth  a  conrfe  ef  punifying  fin,  not  of  taking 
away  fin  \  we  may  increafe  the  debt,  but  we  cannot  Lffcn  it  j  if  #J%L 
our  obedience  were  exalt  for  the  future^  (  let  us  fuppofe  it  J  yet 
the  paying  cf  new  debts  doth  not  quit  old  /cores ;  they  that  could 
not  keep  themfelves  when  imire  and  innocent ,  cannon  recover 
themfelves  when  loft  and  fain. 

2.  The  penalty  it  infliils  ,  £urfed  is. every  one;  how  curred> 
curfedin  all  that  he  hath,  Deut.  28.  15,  16,  1 7,  18-  All  his 
enjoyments  become  a  fnare,  and  temporal  comforts  do  but  harden 
him,  and  prepare  him  for  a  greater  milery.  Curfed  in  ail  that  he 
doth ;  his  prayer  is  turned  into  fin }  his  hearing,  the  favour  of 
death  unto  death ;  all  his  toyle  and  labour  in  outward  iervice  is  to 
nopurpofe.  Frov.  21.27.  The  facrifice  of  the  wicked  k  abomi- 
nation y  how  much  more  when  he  bringeth  it  with  a  wicked  mind? 
At  the  bell  'tis  but  an  abomination, Cod  will  not  accept  an  offe- 
ring at  his.iiands,  much  more  when  'tis  pdluted  with  fitful  and 
evil  aimes  ;  but  this  is  not  all;  he  is  curfed  for  evermore  ,  the 
Law  bindeth  him  over  body  and  font  to  (verUftixg  torments , 
and  in  time  he  fhall  hear  that  dreadful  feme  nee ,  Matth.  25.  41. 
Go  ye  curfed  into  ever  la  fling  fire  prepared  for  the  'Dive  I  and 
his  ^Angels ;  there  is  but  the  fender  thread  of  a  fraile  life  that 
hinders  the  execution  of  this  femerceupon  him  ;  a  finner  ftands 
upon  the  very  brink  of  hell,  and  ever  and  anon  is  ready  to  be  caft 
in,  where  he  fhall  eternally  lie  under  the  wrath  of  God  ;  fo  that 
here  we  are  without  ftrengrh,becaufe  we  cannot  fatisfle  the  juftice 
of  God  for  one  fin,  but  are  alwaye s  fatiifying^  and  can  never  be 
laid  to  biavt  fatitfied ;  like  a  poo:  man  that  pays  a  debt  of  a  thou- 
fand  pounds  by  a  farthing  a  week. 

3.  Confider  how  this  works  with  him;  an  exatlion  of  duty  un- 
derfo  fev.re  a  penalty ,  doth  either  terrife,or  Hupifie  the  confei- 
ence;  hz  that  efcapeth  the  one,  fuftereth  the-  other ;  or  elfe 
thirdly,  d'th  irritate  corruption  ;  or  fourthly,  obtrude  us  upon  a 
fitrijb  d  fjfiir-y  Co  as  to  give  over  all  ende<w?urs  and  hop-e  cf 
faivation. 

FirftjSometimes  it  terrifieth,thnt's  eafiiy  done;  the  confeience 
of  a  (inner  is  a  fore  place;  they  are  dl  their  life  time  fub jell  to 
bondage ,  Hebr.2.  14.  There  is  a  hidden  fear  in  the  heart  of  a 
Hacked  man  not  alwayes  felt,  but  toon  awakenedjzithzs  by  a  found 

convitiion 


206  Mans  Impotency  to  help  himfelf     Serm.io 


cmv'ilhon  from  the  Word,  or  font?  for?  judgment,  o:  by  the  ago- 
nies of  deaths  or  ferions  thoughts  of  the  world  to  come;  Falix 
trembled  when  Paul  did  but  mention  Gods  judgment ,  Ac"te  2j. 
25.  the  Trifoner  makes  the  JW^'  tremble  ;  a  (inner  is  afraid  to 
think  of  his  condition;  if  God  do  bat  a  little  break  in  upon  his 
heart,  do  what  he  can,  he  lies  under  the  bondage  of  a  wooded  ff>i- 
r/v,  and  where  ever  he  goes  ( like  the  pivels  )  hecarrieth  his  own 
hdl  about  with  him. 

Secondly,  It  k  terrifiah  not  the  conic ience,  it  ftupifetb  the 
confeience,  that  they  grow  fenfletle  of  their  mifery,  yaft  feelings 
Ephef.  4.  19.  and  that's  a  dangerous  CrifU  and  e(lare  of  foul , 
when  once  a  man  comes  tc  that,  and  goeth  like  a  frol  to  the  cor- 
rection of  the  /locks. 

Thirdly,it  inicareth  their  inbred  corruption.  Rom.j.g.  Th:  Com- 
mandment came,  that  is,in  full  conviction  and  power,  W/#  revi- 
ve l>  and  I  d [yed ;  the  more  we  underftand  of  the  neceffny  of  cur 
fubjettion  to  God,  the  mor:  opfofite  is  the  foul  to  him  ;  as  a 
D*mm  makes  a  River  or  firong  fireame  the  more  violent, 
or  as  a  Bullock^  at  the  firsl  yoking  becometh  the  more  un- 
ruly. 

Or  Fourthly,  It  breedeth  a  fottifk  defraire.  Jer.  18.  12. 
7 here  is  no  hop  ,  therefore  we  will  walk^  after  our  own  devices , 
and  do  every  one  according  to  the  evil  imaginations  of  cur  own 
heart ;  'tis  to  no  purpofe  to  fpeak  to  us,  or  (trive  further  about  us  ; 
(  as  if  they  had  faid  )  there  is  no  lope,  and  therefore  we  will  live 
as  we  lit!  without  any  further  care  of  turning  to  God;  this  is  the 
*  Pii\,  8r.  1 1.  worft  kinde  of  defpaire,  when  a  man  is  *  given  upt9  hu  own  hearts 
Ittfl,  and  runneth  headlong  in  the  way  of  dertrucYion  without 
hope  of  returning ;  there  is  more  hope  of  them  that  are  under 
d((f  airing  fears ,-  or  a  terrified  confciet.ee,  than  there  is  of  thofe 
which  are  under  dejpairing  refactions,  or  a  ftupid  and  fottifh  ob- 
fiinacy :  thus  as  to  the  Law  man  is  helplefif*. 

2.  Confider  man  as  to  terms  oc  grace  eff  red  iW  the  Cjoffel ; 
heisftiil  without  fir ength,  not  only  in  a  damnable  condition  by 
the  Lawy  but  without  grace,  unable  to  accept  the  G'Jpel;  this  will 
appear  by  two  confiderations. 

1.  By  thofe  emphatic  al  terms  of  Scripture  by  which  the  Cafe 
and  Cure  of  man  is  fet  forth. 

2.  By 


Serm.io.  out  of  that  wifery.  207 

2.  Bythofe  pjjjiiv*  affert'ions  whereby  all  power  is  denied  to 
man  to  convert  himfelf  to  God,  or  to  do  any  thing  that  is  fpin'tx- 
ally  good, 

i.Thofe  emptatical  expreflions  which  reprefent  I  ^y.s  C"^% 

t.  Hrs  Cafe  ;  the  Scripture  fets  forth  mans  condition  thus,  thac 
he  is  born  in  fin,  Pfal.  51.  5.  and  things  natural  are  not  eafly 
altered-,  greedy  of  fin,  Job  16.15.  He  drinketh  In  iniquity  like 
mater ;  it  noteth  a  vehement  propenfion;  as  greedy  to  fin ,  as  a 
thirfty  man  to  drink;  thirfi  is  the  mod  implacable  appetite, 
lunger  is  tar  better  born ;  but  this  you  will  fay  is  but  now  and  then 
in  a  great  temptation,  or  vehement  pajjion ;  no,  Gen.  6.  j.  Every 
imagination  of  the  thought  if  his  heart  is  evil ,  only  evil ,  and 
that  continually ;  by  how  many  aggravating  and  increafing  circum- 
ttances  is  mans  (in  there  fet  forth  !  there  is  in  him  a  Mint  alwayes 
at  work,  his  minde  coyning  evil  thoughts,  his  heart  evil  defires, 
and  carnal  motions ,  and  his  memory  is  the  do  fet  and  ftore  houfe 
wherein  they  are  kept.  But  may  not  a  man  be  reclaimed,  is  noc 
this  his  bondage  and  trouble?  no,  his  heart  is  a  heart  of  Hone, 
Ezek.  36.26.  that  is,  inflexible  ,  infenfible;  when  God  ufeth  the 
Word,  fo.Tie  common  motions  of  his  Spiri: ,  fome  routing  provi- 
dnces,  yet  all  in  vain;  for  mans  heart  is  deceit fnl  above  all  things, 
abd  defperately  wickedy  Jer.  (7.  9.  inventing  ftuFcs  and  excufes  to 
avoid  God,  and  to  cheat  it  felf  of  its  own  happinefle.  But  is  noc 
the  New  Teftament  more  favourable  than  the  Old  I  or  is  not  man 
grown  better,  lincc  there  was  fo  much  grace  dlfcovered  !  I  anfwer, 
No;there  is  a  perfett  harmony  between  the  Testaments  $  there 
you  will  finde  man  reprefented  as  a  chllle  of  wrath  by  nature, 
Ephef.  2.  ?.  even  the  El  cl  as  well  as  others,  to  be  a  fervant  of 
fin,  Rom.  6. 1 7.  Never  fuch  an  imperious  Matter,  never  fuch  a 
wiling  fervant',  fin  never  leaveth  commanding,  and  we  love  the 
work ;  you  will  finde  him  again  expreffed  as  one  averfe  from  God, 
alienated  fom  his  life,  Ephef.  4.  rS.Tis  a  melancholy  thought  to 
a  carnal  heart  to  think  of  the  life  of  6W,as  in  enemy  to  the  Law, 
Rom.  S.  7.  One  that  neither  can,  nor  will  pleafeGod  ;  as  blind, 
and  knowexh  not  what  to  do,  2  Pet.  1.  9.  and  this-  blindneffe  jfiri- 
tn.tl,  is  worfe  than  bodily,  a  man  that  is  blind  in  body,  ieeketh 

for 


a  o 8  Mans  Iwpotettcy  to  falf  himfelf  Serm.  1 0 - 

for  a  fit  guide,  as  Elymas  when  he  was  {Iricken.biiride,  fought  a- 
bout  for  one  to  lead  him  by  th:  hand,  Acts  tj.  ti.  as  w?^and 
riitkosn  firength  here  in  the  Text,  yea ,  ftark   dead  in  treffaflh 
and  ftps,  Ephef.  2.  5.  yea,  worfe  than  dead;  a  dead  man  doth  no 
more  hurt,  his  evil  ciieth  with  him;  but  there  is  a  life  of  refjlance 
and  rebellion  againft  God  chat  goes  along  with  this  des.th  in  fn. 
Now  put  nil  this  together,  and  you  may  fpell  out  mam  mifcrj% 
what  a  wretched  impotent  creature  h:  is  in  his  natural  eft  ate ;  the 
Scripture  does  not  i  peak  this  by  g!axc:s  or  fhort  touches ;  neither 
is  it  an  Hyperbole  ufed  once  or  twice,  but  every  where,   where  it 
pr&fejfedly  fpeaks  of  this  matter  ♦,  certainty  man  contributed!  lic- 
tle   to  his  own  converfion;  he  cannot  hunger  and  thlrft   after 
Chrift  ,  that  drinks  in  iniqniiy  like  water  ;  there  is  nothing  in 
nature  to  carry  him  to  grace,  who  is  altogether  ftnful ;  if  the  Scri- 
pture bad  only  faid  that  man  had  accuftomed  himfelf  to  fin,  and 
was  not  born  in  fm\  that  man  were  fomewhat  prone  to  iniquity  , 
and  net  greedy  of  it;  and  did  often  think  evil,  and  not  continu- 
ally ;  that  man  were  fom^hat  obftinate,  and.not  a /0/tf,  an  ada^ 
m-.nt ;  if  the  Scripture  had  only  faid  that  men  were  indifferent  to 
God,  and  not  a  profejjed  enemy ;  if  a  captive  of  fin,  and  not  a 
jcrvattt ;  if  only  weal^,  and  not  dead  ;  if  only  a  neuter,  and  not 
a  rebel',  then  there  might  be  fomething  in  man,  and  the  work  of 
converfion  nor  fo  difficult,  but  the  Scripture  faith   the  quite 
contrary. 

2.  The  Cure;  certainly  to  remedy  fo  great  an  evil  requires  an 
Almighty  power,  and  the  af-fufficiency  of  grace ;    therefore    'tis 
good  to  fee  how  converfion  is  defcribed  in  Scripture;  fometimes 
by  en  lightning  the  minde,  Ephef.   1.  18.    and  the  eyes    of  your 
under  ft  an  dings  being  en  lighted,  &c.  Man  the  wife  ft  creature  on 
this  fide  heaven,is  ftarl^blinde  in  the  things  of  God  ;   though  he 
hath  the  light  of  nature,  and  can  put  on  the  ffettacles  of  Art , 
and  drefie  his  notions  of  divine  things  by  the  glaffe  of  the  Word  , 
yet  ere  the  cure  is  wrought,  fomething  mud  be  done  upon  the  fa- 
culty", the  eyes  (f  our  nndn -(landings  muftbe  enlightned,  as  well 
as  the  objeU  revealed ;  I  but  thisinfufion  of  light  is  got  all;  the 
Scripture  fpeaks  of  opening  the  heart.     Acts  16.  14.   He  opened 
the  heart  of  Lydia  ;  God  doth  not  only  knock^zt  the  heart ,  but 
op  n  it ;  he  knocks  many  times  by  the  outward  means,  but  findes 
no  entrance  ;  yea,  as  one  that  would  open  a  door,  he  tries  key 

after 


Sertiuo.  $Ht  efthat  mifiry*  $e£ 


after  key,  till  he  hath  cried  all  the  keys  in  the  bunch;  fa   does 
God  ufe  means  after  means,  bun  till  he  *  yuttetk  his  fogers  uf™  *£ant 
the  handles  of  the  lock. ,  the  door  is  not  opened  to  him  ;  well  then  'M'v 

the  mind  muftbe  enlightned,  and  the  he  Art  opened  ;   if  theie  words 
are  not  emphatical  enough,  you  will  finde  convcrfi-.n  ocpreifed 
by  regeneration,     foh.  5.  3.  Except  a  man  be  born  again, ^cc.  Mark, 
we  mutt  not  only  be  reformed,  but  regenerated.   Now  becaufe ge* 
neratlon  is  an  ordinary  work  of  nature,  and  often  fails  out  in  the 
courfe  of  fecond  caufes,  therefore  'tis  exprefled  by  the  Metaphor 
of  refumtlion,  Ephef.  2.  5.  Butthat  which  hath  been,maybe  a- 
gaine;  therefore   'tis   called  a  Creation ,  £ph.i.  10.    we    are 
W/»tf«tA  Jvtx  his  workman  (hip,  zCor.^,6.  2 Cor. 5. 17.  Pial.  51,10. 
yea,  further 'tis  exprefled  by  victory,  ijoh.^.q.  or  the  bearing 
and  binding  the  prong  man,  by  one  that  is  ftronger  than  he.  Lu% 
1 1.  21,22.   by  bringing  into  Captivity  every  proud  thought,  2  Cor. 
10.  ?.  All  thefe  exprellions  doth  the  Scripture  ufe,  to  fee  out   the 
mypery  of  grace ;  one  expreflion  may  not  enough  be  heeded ,  and 
therefore  are  many  types  and  figures  of  it  ufed,  that  what  is  wan- 
ting in  one  notion ,  may  be  fupplied  by  another ;  as  Itt  us  gather 
them  up  a  little,  there  muft  be  not  only  light  in  the  m'.na ,  but 
the  heart  mup  be  ?noved  ,  and  that  not  a  little  si  irred,  but  chan- 
ged, fafhioned  anew,  born  again-,  and  becaufe  generation  fuppo- 
feth  a  previous  difpofition  in  the  matter,  not  only  is    it  called 
regeneration,   but  the  term  refurreftion  is  ufed,  in  which  the  mat- 
ter is  wholl)  unprepared ;  but  yet  becaufe  (til I  here  is    matter   to 
work  upon,  therefore 'tis  called  Creation,  which  was  a  making 
all  things  out  of nothings    God  works  faith ,  where  there  is    no 
faith ;and  repentance,  where  was  no   repentance;  and  calls  the 
things  that  are  not ,  at  though  they  were;    but    now    becaufe   fin 
makes  us  worfe  than  nothing  ;  and  as  in  Great  ion ,  as  there   was 
nothing  to  help,  fo  there  was  nothing  to  refift  and  hinder ;  there- 
fore 'tis  expreffed  by  vlflory  ,  implying  the  oppofition   of  Gods 
work,  and  the  refinance  that  there  is  in  the  heart  of  man,  till  it  be 
over-powered  by  grace. 

2.  The  next  proof  is  from  thofe  a ffert  ions,  whereby  ail  power 
is  denied  to  man  to  convert  himfelf  to  Cod,  or  to  do  any  thing 
that  is  fpirittiaJly«good ;  as  when  'tis  faid  he  cannot  knw,  1  Cor. 
2.I4.    he  cannot  believe,  J  oh.  6.  44.  he  cannot  cbey,  Rom.    8.7. 

nay  toinftancein  (ingle  a£l%  he  cannot  thinly  a  good  thought    of 

E  e  him* 


q  i  o  Mans  ImpoUncy  to  help  himfelf     Serm.  1  o, 

himfelfy  2  Cor.  3.  5.  he  cannot  j^*^  tf£<wi  rw^,  Mat.  12.  34. 
How  can  ye,  being  evil,  fpeak^good  things?  ht  cannot  do  any  thing, 
John  15.  5.  He  doth  not  fay,  nihil  magnum,  but  nihil ybot  no 
treat  thing  ,  but  witho  ft  me  je  can  do  nothing.  Well  the.i,  when 
man  can  neither  k»owy  nor  believe ,  nor  obey,  notthiu^  nor 
#**)!►,,  nor  do  anything  without  grace;  furely  man  is  with- 
on  fire ngth  ,  wholly  impotent  and  unable  to  turn  him felf  to 
God. 

Bthereisan  Objeftton;If  itbefo,  h:<wcanthefe  things fland 
with  the  mercy  of  God)  as  the  Creatour  of  man-kind  ,  to  require 
,     the  debt  of  him  that  is  not  able  to  pay  ?  with  the  fxfiice  of  God 
ISthe  Judge  of  the  world,  topunifh  him    with    eternal  death ,  for 
the  ^/^  of  that  which  he   could  not    performe  ?  or  with    the 
wifdove  of  the  fupr erne  law-giver,  to    *r£ar*  him    by    promifes 
which    hath   no   pcwer,  to   do   what   he    is   exhorted  un- 
to ? 

I  anfwer  to  the  firfi;  God  doth  not  lofe  his  right ,  though  man 
hath  lort  his  power;  their  impotency  doth  not  diflolve   their  obli- 
gation ;  a  drunken  fervant  is  a  fervant ,  and  'tis  againft  all  reafon 
the  cJ3£*i/?*rfhould  lofe  his  right  to  command  by  the  fervant s  de- 
fault ;  a  prodigal  debt  our  that  hath  nothing  to  pay,  yet  is  liable 
to  be  fued  for  the  debt  without  any  injustice  -3  God  contracted  with 
us  in  Adam;  and  that  obedience  he  requireth  is  not  only  due   by 
Covenant^  but  by  Law;  not  only  by  pojitive  Law,  and  contraB  > 
but  by  immutable  right ;  'tis  harfh  men  think  to  furfer  for  Adams 
fault,  to  which  they  were  not  confeious,  and  atlualb  confenting; 
but  every  man  will  finde  an  Adam  in  his  own  heart  5  the   old  man 
is  r  here,  walling  away    the  few  remalnes   of  natural  light   and 
jhength  ;  and  fhall  not  GoJ  challenge  the  debt   of  obedience 
ixom^dibtour  thatisbo:h  proud  and  prodigal  f  weare  pro-id;  for 
when  we  are  miferablc,  we  think  our  fclvzs  happy;  and  v,hen  we 
are  pon,  we  think  our  felves  rich;  and  when  we  are  blind)  we  coo* 
ceit  our  fe Ives  very  feeing;  and  when  we  are  nf.ked)  we  think  our 
felvcs  wcHclady  Rev.  3, 17.  and  therefore  God  may  admonifh  us 
cf  our  duty,  and  demand  his  fUfa ,  iffor  no  other  reafon,  but  to 
(hew  us  **r  impotency ,   and  that  we  may  not  pretend  that    we 
were  not  call'd  upon  for  what  we  owe  ;  and  as  m3n  is  proud,  fo 
he \^  Prodigal  1  we fpend  what  is  left,  and  throw    away  thofe 
reiicks  cf  confeience  ,  and  moral  inclinations ,  which  efcaped  out 
cf  the  ruines  of  the  fall.  2.  As 


Serm.  i  o.  out  of  that  mifery.  2 1 1 


2.  As  to  the  fecond ,  How  God  can  with  ju  slice  punifh  him  for 
the  neglect  of  what  ke  could  not  do? 

I  anfwer,  our  natural  impottncy  is  voluntary.  We  muft  not  con- 
fiderma.nonlyas/w/0/r#f  togoody  but  as  delighting  in  evil\  and 
loving  it  with  all  his  heart ;  as  man  azw^;,  io  he  will  hot  cot.c 
to  God,  John  %.  40.  our  impotency  lies  in  our  tbftinacyj  and  fo 
man  is  left  without  excufe;  we  refmfe  the  grace  that  is  offered  to 
us ,  and  by  continuing  in  fin,  increafe  our  bondage,  our  inveterate 
cufiomss  turning  to  another  nature. 

3.     As    to   the   J  aft  ,    how    God    ca  1    exhort  and  per- 
fwade  us. 

For  anfwer ,  fuppofe  we  fhould  fay,  This  is  only  for  the  elefts 
fake,  who  certainly  are  the  called  according  to  purpofe  ,  Rom.  8. 
28.  whereas  others  are  called  obiury  by  the  by  \  and  as  they  live 
intermingled  with  them ;  if  the  elect  did  dwell  aloney  and  were  a 
difiintl  community  by  themfelves ,  the  objection  were  plaufible  ; 
but  they  are  hidden  amongft  others,  and  therefore  the  Reprobate 
have  the  like  favour  in  the  external  means  with  them;  the  world 
itendeth  for  the  elects  fake,  yet  the  Sun  doth  not  fhine  upon 
them  alone,  nor  the  (tiowres  fall  upon  their  fields  a!on^;  or  let 
me  illuftrate  it  thus,  The  jun  jhineth,  though  blind  men  fee  it  not; 
the  raine  falls  upon  the  Rocks  and  Mountains ,  as  well  as  the 
fruitful  V alley  ( ;  fo  are  exhortations  of  duty  promifcuoufly  ren- 
dredto  good  and  bad-,  this  might  be  anfwer  enough:  but  that 
which  I  rather  fay,  is ,  that  thefe^  exhortations  have  their  ufe, 
for  they  carry  their  own  blejjingmth  them,  to  them  to  whom 
God  means  them  for  good;  the  word  has  a  m-nifierial  fubfervi- 
ency  to  the  power  of  God;  as  when  Chrift  faid,  Lazarus  come 
forth ,  it  raifed  him  out  of  his  grave  ;  as  for  orhers  thn  are  not 
convertedby  them,  'tis  for  their  convicliony  and  to  bridle  their 
fiercenejf:^  and  a  means  to  clyiilffxhimy  and  keep  them  from 
growing  worfe ,  whereby  many  temporal  blejfmgs  do  accrue  to 
them  ;  as  Tagan  %jme  flouriihed  in  all  manner  of  vertue  and 
fuccefle,  as  long  as  moral  precepts  were  in  force ;  but  of  this  more 
in  the  next  objection. 

2.  Objection.  If  man  be  fo  altogether  without  ftrenjth  ,  why 
do  ye  prefle  him  to  the  ufe  of  means? 

I  anfwer ,  though  man  cannot  change  himfelf  ,   yet  he  is 
to  urc  tlx  means  •,  and  that  tor  feveral  reafons. 

E  e  2  i.That 


Qi2  Mans  Impotency  to  help  himfelf     Serm.  10. 

i .  That  we  may  f  radically  fee  our  own  weakneffe.  Men  rhi  nk 
the  work  of  grace  is  eafie,  till  they  put  theinfelves  upon  atrial; 
the  lamencffe  of  the  arme  is  found  in  exercife  ;  apply-  thy  lean  to 
understandings  then  cry  for  knowledge,  Prov.  2.  2,  3.  Whofoe- 
ver  fees  himfelf  in  good  eameft  to  get  any  grace ,  will  be  forced 
to  cry  for  it  before  he  hath  done ;  we  never  feek  ftrength  at  Gods 
hands  in  fo  feeling  a  manner ,  till  our  experience  convince 
us  of  our  weakneffe  ^  when  a  man  goes  to  lift  up  a  piece  of  tim- 
ber heavy  ,  above  his  ftrength  ,  he  is  forced  to  call  in 
help. 

2.  Ihtufe  of  the  means  wz  owe  to  God,  as  well  as  the  change 
of  the  heart ;  we  lie  under  a  moral  obligation  to  ufe  them ;  God 
that  hath  required  faith  and  converfon,  hath  required  prayer  ^hear- 
ing, readings  meditating  ;  and  we  are  bound  to  obey ,  though 
»H  b  1  a  vve  know  not  what  good  will  come  of  it ;  as*  Abraham  obeyed 
\  e  .  1,5.  QqA^  not  knowing  whither  he  went ;  and  Peter  y  when  there  was 
little  hope,  faith,  Luke  ^.  ?.  Howbelt,  at  thy  command,  &c.  our 
great  rule  is  >  We  are  to  do  what  he  commandetb,  and  let  God  do 
what  he  wiH. 

3 .  To  lefon  our  guilt ;  for  when  men  do  not  ufe  the  means,they 
have  no  e xc ufe,  'tis  plaine  lazivejfe  ,  and  want  of  will,  not  wart  of 
power ;  when  we  will  not  fo  much  as  try  to  come  out  of  our  con- 
dition, we  love  our  bondage,  and  (Jiut  the  door  upon  our  felves ; 
or  as  thatphrafe  ,  A els  13.46.  judge  our  j elves  unworthy  of  eter- 
nal life;  pafle  fentence  upon  our  own  fouls;  'tis  a  fign  we  care 
not  whether  God  fhew  us  mercy  yea  or  no,  for  you  will  not  fo 
muchas  beftowa  thought  upon  it ;  you  come  under  the  cenfure 
of  wielded  and  (loathful  fervams ,  Mat.  2  %.  26. 

4.  There  is  encouragement  in    the  ufe  of  means ,   many 
wayes. 

1.  If  we  do  notfomethingTwefhall^rj^w^r/r;  (landing  pools 
are  apt  to  putrifie ;  man  is  of  an  atiive  nature,  either  growing  bet- 
ter  otworje;  when  we  do  not  improve  nature,  we  deprav:  it; 
jude  10.  They  corrupt  them  felves  in  what  they  know  naturally  ;  vo- 
luntary negtetts,  draw  on  yenalhardnefe  ,  and  fo  your  i??;potency  is 
increafed  ;  there  is  this  benefit  of  yfing  meanes-,  it  prevents 
much  fnne  and  hardneffe  of  heart  ;  'tis  like  the  embalming  of 
a  dead  body  ;  it  keeps  it  from  ft  inking  ,  though  it  does  not  re- 
(lore  life. 

2/With- 


Serm.  10.  out  of  that  mijery.  2*5 

2.  Without  the  ufe  of  means  they  can  never  hope  for  any 
thing.  Row.  io.  1 4.  How  (hall  they  believe  without  a  Preach  r  ? 
It  ever  I  meet  with  God,with  Chrifl,  it  mutt  be  in  this  way  *  ;'tis  *  j0hn  5.334,7 
good  to  He  at  the  Poo\  as  the  poor  man  did  who  was  unable  to 
get  in  when  the  Angel  ftirred  the  waters  ;  marriage  is  inftituted 
for  the  propagation  of  mankinde;  yet  the  foul  is  of  Cjod  only :  no 
man  abrtaineth  from  marriage  becaufe  he  cannot  beget  a  rea fi- 
nable foul  ;  fo  grace  is  of  God;  but  hearing,  reading ,  pray- 
ing ,  are  the  lnftitut:d  meanes ,  and  we  mull  not  abftaine 
from  thefe  means ,  becaufe  grace  is  not  of  our  felves ,  but 
God. 

2.   It  may  be  God  mil  meet  with  us;  'tis  the  ordinary  prattles 
of  his  free  grace  fo  to  do,  and  its  good  to  make  tryal  upon  a  com- 
mon hope.    Acts  8.  22.    Pray  If  It  be  pofjibley  &e.  Therein  a 
great  uncertainty;  yet  pray;  'tis  Gods  ufual  way  to  meet  with  them 
that /^  him.    Luke  1 1 .  8*.  For  Hisf  imfoW^mth/fake;   jm  ^V  n 
*W«Wor his  *  impudence,  God   is    nor   engaged,  but  who  *xlfr"fl„t  0^ 
knows  what  importunity  may  do?  he  may,  and  he  may  not  ^give  refHcfsnefic  in 
grace,  but  ufually  he  doth;    'tis  Gods  uual  w.iy  to    blefi  mans  the  ufe   of 
induflryy  and  yet  all  they  that  labour  have  not  an  abfolute  certain-  means. 
ty  of  fucceffe;  who  would  forbear  ploughing  becaufe  in  one  year 
of  ten  there  may  happen  a  dearth  or  a  lean  harvefi  ?  Aft,  God 
may   come  in   ( for  ufually  he  doth )    with  his  influence  and 
blefTmg. 

Let  me  now  give  you  fome  reafons  why  God  permits  this 
weakneffe  and  want  of  ftrength  to  li^  upon  the  falne 
creature. 

1.  To  exalt  the  freenef,  and  power  of  his  grace  ;  firft,thej9^- 
neffe  of  hu>  grice,  for  God  hath  (hut  up  all  under  the  curfe ,  thai 
there  may  be  no  way  of  efcape  but  by  his  mercy;  th  eir  eternal  ru- 
ine and  damnation  is  elfe  certain  and  inevitable.  Rom.  11.  32. 
God  h.ith  concluded  them  all  under  nnbdlef,  that  he  might  have 
mercy  up™  all ;  cvviahacii  that's  the  word,  the  Rate  of  unbelief 
is  thire  compared  to  a  p.rlfon;  made  fureand  fait  with  iron  bars 
andtolr.  and  by  Gods  permiilion  man  hath  fhut  up  hlmfelf  in 
fuchaprn  n,  that  mercy  alone  might  open  the  door  to  him  ;  Jew 
and  Genu ile  lies  fafi  bound  with  a  chain?  that  can  be  loofened 
by  no  hands  but  Gods  ;  fo  Gal.  3.  22.  The  Scripture  hath  cor.~ 
eluded  all  under  finy  that  the  promt fes  by  faith  might   be  given 

E  e  3  to- 


21a  mans  Jmpotency  to  help  htmjdf     Serm.io. 

to  them  that  belhve  ;  'cis  the  fame  word  and  notion,  we  may 
mourn  and  figh  through  the  grates  of  the  flaming  pr.fon,  but  can 
never  get  out  till  God  look  upon  us  in  mercy  thorough  Chrihv  And 
fo  alio  the  power  of  his  grace ,in  refcuing  us  out  of  this  mifery  ,•  'tis 
a  mighty  power  that  works  in  them  that  believe ,  Ephef.  i.  19. 
When  we  confider  it,  we  may  wonder  at  it  that  ever  fnch  a  change 
fhouldbe  wrought  in  us  chat  are  fo  carnal ',  fo  obftinate.  i  Pec. 
2.9.  Who  hath  called,  m  out  of  darknefinto  his  marvellous  light; 
'tis  indeed  marvellous  that  ever  wefhouldget  out  of  the  pri  on  of 
finne  \  more  miraculous  than  Peters  getting  oue  of  prifon , 
having  fo  many  chaines  and  doores ,  and  keepers  upon  him, 
Jtts  12. 

,2.  To  humble  the  creature  throughly  by  a  fenfe  of  their  -own 
guilty  pinworthmeffe  and  nothingnefi\  in  our  natural  flate  we  are 
ungodly  and  without  ftrength;  why  has  God  permitted  it?  that  e- 
very  mouth  might  be  flopped,  and  all  the  world  may  become 
guilty  before  God.  Rom.  2. 19.  i/V&T/*©-  t$  0s£j  liable  to  the 
proceffe  of  his  revenging  juftice,  and  fo  to  humble  us  for  our  ina  - 
bility  and  obdinacy  that  we  may  go  complainingly  to  God,  faying , 
Lord  ,  I  am  as  a  Bullock,  unaccuslomed  to  th?  yoke.  Jer. 
21.  18.  Whofoever  hath  paifed  this  tryal,  doth  fenhbly 
finde  it. 

Ufe  of  all ;  1.  To  the  umonverted,  to  be  fenfible  of  their 
condition,  and  mourn  over  it  to  God,  acknowledge  the  debt , 
confeffe  your  impoteney,  beg  pardon  and  grace^  and  in  an  humble 
fenfe  of  your  mifery  endeavour  earne/lly  to  come  out  of  it.  By 
fuch  Doilrines  as  thefe,  men  are  either  cm  at  heart,  A&s  7.  ^. 
or  pricked  at  hearty  A£ts  2.  37.  which  is  the  far  n.ore  kindly 
work,]  fomemens  hearts  and  lufls  are  exasfs,  ated  y  and  they 
rage  and  ftarme  when  they  are  warned  of  their  danger  by  a 
chftr  application  %  Oh  'tis  better  to  bemoane  y?ur  feives ,  than 
fret  againft  the  Lord ,  and  yield  to  a  fottifh  deifaire  ;  rhere  is 
fome  hope  when  conviction  ends  in  groaning  rather  than  mur- 
muring :  And  you  do  not  fret  a  "a  i  nit  the  Lords  Soveraigtity., 
but  complaine  to  him  of  the  naughtineffe  of  your  hearts  ,  beg- 
ging his  grace  for  Chrifts  fake  ;  therefore  go  and  lie  at  his  feet, 
yt  and  fay  ,  Lord  ,  /  have  d  blinde  minds  ,  a  froward  heart , 
none  n.o-e  ;  /  fhall  never  of  my  felf  flie  the  evil  forbidden^ 
perform?  the  good  commanded ,      renounce  thefe  I e witching  luJlsy 

tt.k? 


Serm  10 .  out  of  that  mifery*  2\t 

take  up  fuch  a  course  of  fervice  to  thy  bleffed  Majefty  •  O 
takj  away  this  flony  untraceable  heart  ,  &c .  You  are  in 
Prifon  y    but  you  are  Prifmers  of  hope  if  you  do  fo. 

2.  To  preiie  the  Convene!  to  thankfuhejj e  ;  we  were  once 
in  fuch  a  pitiful  cafe  till  God  plucked  us  as  brands  out  of  the 
burning  ;  we  were  utterly  miferable  and  deflitute  of  i\\  good. 
O  bleued  be  God  that  ope ne d  the  Prifon  door ,  and  proclaimed 
deliverance  by  Chrifl:  to  poor  Captives ,  and  not  onely  pro- 
claimed it  ,  but  wrought  it  for  us  ;  none  but  an  Almighty 
arme  could  loofen  the  Bolts  ,  and  fhut  back  the  many  Locks 
that  were  upon  us.  Peter,  when  the  Angel  made  his  Chains 
fall  off,  considered  the  matter  7  Ac-Is  12.  12.  and  went  to  give 
thanks  among  the  Saints  :  Oh  when  there  were  fo  many 
Doors  and  Bolts  upon  you ,  fuch  difficulties  and  difadvantages 
in  the  way  of  your  converiion  ;  Confder  it ,  and  blefs  God 
for  your  efcape.  Bleffed  be  the  Lord  that  gave  me  counfel  in 
my  nines ,  Pfal.  1  6. 7. 

3.  Let  us  companionate  others  that  are  in  this  eftate ,  poor 
fouls  in  what  a  fad  condition  are  they !  We  have  not  ufually 
fuch  a  deep  fenfe  of  their  mifery  as  we  fhould  have  \  Ifrael 
was  to  pity  ft rangers  ,  becaufe  they  were  once  flr angers  in  the 
Land  of  Egypt ;  we  our  felves  have  been  in  the  honfe  of  bon- 
dage. O  pity  poor  captive  fouls:  Efpecially  doth  this  concern 
the  CMiniftery  ;  they  that  do  induere  perfonam  Chrifli  ,  rhat 
Hand  in  the  fie  ad  of  C  hrift  ,  fhould  induere  vifcera  Chrislr, 
put  on  the  bowels  of  Chrifl.  Phil.  1.  8.  God  is  my  T^ecord  - 
how  greatly  I  long  aft.r  you  in  the  bowels  of  Chrifr  fefui ; 
when  we  were  ungodly  ,  and  without  ftrtngth,  Chrift  dyed 
for  finners ,  and  wilt  not  thou  labour  for  them ,  and  employ 
thy  Talent  to  Edification  t  Oh  if  we  had  more  weighty  thoughts 
about  the  worth  and  danger  of  fouls,  we  would  not  do  the  Lords 
wo-rk  fo  fletpily  as  ufually  we  do,  but  as  ic-worktrs  with  God  we 
would  be  ft  ech  you  with  all  earneflneffe  not  to  r  isive  the  grace  of 
God  in  vaw,  2  Cor.  6.1 .  Every  advantage  fhould  be  taken  hold  off* 
as  a  finking,periihing  man, it*  it  be  but  a  bough  in  the  ware  rscatcheth 
at  it,fo  fhould  we  preiTe  ycu  to  improve  all  defer  applications  and 
CMinifterial  hips,  and  that  with  compaffion  and  tcndernejfe,  as 
having  our  felves  been  acquainted  with  the  heart  of  a  poor  impotent 
captive  /inner. 

THE 


3l6 


^0^Vo,ro£  $trC\£>\,      Serm.ii.. 


THE 


COV  ENANT 


OF 


Redemption 

OPENED. 


*  tf ©»  tam  Pro- 
phet a  d'tcmdm 
eft  qaam  Evait- 
ge/iffa.Ep-ad 
Paula m  &  Eu- 
ftochiuna.  torn. 

Quant  o  Prophe- 
tabic  ali is  an- 
tectUitProphe- 
tlsy  tanti  bcec  e- 
jus.c,  53.  edit  a 
Propbetia  etetti 
ris  cjm  preetta- 
rev'tdn,ur  ora- 
cuiis.Moiuf.  in 
?r*f.ad  coman 


Xfa.53.   IO. 

When  thou  jbalt  make  his  fonle  an  offering  for 
fmne  ,  be  jhall  fee  his  feed,  &c. 

£.(5   Fall  the  Prophets,  this  Prophet  Ifaiah  was 
*£f\    the  mod  Evangelical Trophef,   (*  Hicreme 
|ffi$    calls  him  Ifalah  the    Svangelijt  )   Of  all 
the  P'rophefies  of  this  Prophet,  that  which 
you  have  in  this  Chapter ,  is  the  moft  Evan- 
gelical Prophefie.     I  do  not  remember  any 
one  piece  of  Scripture  in  the  Old  Teftamenr, 
fo  often   cited  in  the   New  Teftament ,  as 
this  ^.chapter  of  Jfaiah,  it  being  cited  there  no  lefle  xhmehht 
or  nine  times.  T, 


GW& 


Serrn.  1 1.  The  Covenant  of  Redemption  opened.  1 1 7 

The  Eunuch  you  read  of  intheGofpel,  was  convened  by  apart 
of  ic ;  after  Goci  by  the  Miniftry  of  "Philip,  had  opened  his   eyes  '30i 

m  fee  Chrift  held  our  in  k. 

In  the  whole  Chapter  you  have  a  mod  lively  and  full  defcripti- 
onand  rep refen ration  of  the  humiliation,  death  and  palfion  of 
Jefus  Chtift  -,    which  indeed  is  fo  exacl:  y  and  fo    confonant  to 
what  hath  fallen  outfince,  that  Ifaiah  feems  here  rather  to  pen 
an  Hijlorj,  than  a  Prophecy. 

That  Chrift  all  along  is  here  treated  upon  ,  and  not  the  fuffcr-  lH^ljp$t£ 
inss  of  the  Jewifo  (fate,I  fliall  not  now  infift  upon.  <Phdip  when  e/'"d  'PjtZ 
he  had  this  Scripture  bet  ore  him,  he  preached  jefus,  Acts  8.  3  ?.  cbrtBmum  me 

Chrift  brings  it  down  to  himfelf,  Mark^g.iz.   — And  addnxiffe;  ?um 

the  matter  of  it  is  fo  convi&ive,  from  that  cleare  light  that  goes  flmmWits,  U- 
along  with  it,  that  feveral  of  the  Jews  in  the  reading  of  thfi  tyupu  parte- 
Chapter  ,  have  been  brought  over  to  the  Chriiiian  ^  Reli-  Le^tiidHer- 
gion  ,   as  not  able  to  ftand   out  againft  the  li^ht  and  evidence  m\,.  Vm/W. 

Ofit.  •fud.L6.Ci.  p. 

The  time  allotted  for  this  exercife  being  but  fhort ,  I  muft   fall  4°s. 
upon  my  workprefenrly. 

I  come  to  that  Branch  which  I  am  to  infift  upon  ,  when  thou 
[halt  make '  his  font  an  off t  ring  for  fin  ,  hs  {hall  fee  his  feed  , 
&c. 

In  the  verfe  before  youiiave  Chrifts  innocency ,  he  had  done 
no  violence  ,  neither  wa>s  any  deceit  in  his  mouth  ;  why  then  did  he 
undergo  fo  much?  Itpleafcdthe  Lord  to  bruife  him,  and  to  pat 
him  to  grief.  How  could  the  Father,  falvajuftitia ,  deale  thus 
'with  an  innocent  perfon ,  and  with  his  own  Son  too?  I  anfwer, 
Chrift  had  now  put  himfelf  in  the  Tinners  ftead,  and  was  become 
his  %yyv@-,  hisfurety  ,  and  fo  obnoxious  to  whatever  the/inner 
had  deferved  in  his  own  perfon •  and  upon  this  the  Father  might, 
without  any  in;uftice ,  and  actually  did,  for  the  manifestation  of 
the  unfearchable  riches  of  his  wifdomeand  love  ,  bruife  him  and 
put  him  to  grief.  The  Lord  Jefus  had  no  fin  in  him  by  inh&Jion  ; 
he  was  holy,-  harmlefi,  undefiled,  &c.  but  he  had  a  great  deale  Hcb.7.2^. 
of  fin  *p0»himby  imputation;  He  was  made  fin,  that  kyew  no  % 
fin,  that  we  might  he  made  the  right eoufnejje  of  God  in  him.  2-Cor.j.u. 
It  pleafed  Chrift  to  put  himfelf  thus  under  our  guilt ,  and  there- 
fore it  pkafed  the  Father  thus  to  bruife  him. 

Ff  If 


s  1 8      The  Covenant  of  Redemption  opened      S  erm.  1 1 . 


If  you  ask  further ,  what  had  Chrift  to  encourage   him  either 
to,  or  in  thefe  fnfferings?    Though  there  was   infinite  iove  in 
Cbrift  to  p^n  him  upon  ail  this,  and  to   carry  him  thorough  all 
*M-.b.  looks    this,  yet  there  muft  be   fc  mething  more;    you  have  therefore 
npn  rhefe  ra- here  very  precious  'promifes,  made  to  Chrift  upon  this  his un- 
ttcr  asProphc-  dertaking ;  as  that,  he  fhudd  fee  his  feed ,  he  jhoxld  prolong    his 
ficsjthanas       JLAyes  ,  the  p  lea  fur  e  of   the    Lord  fho Hid  pr offer  in  hu  hand ,  he 
vend  Tig  *~    (hwld  fee  the  travel  of  his  foul ,  and  ^fod  would  divide  him  apor- 
Vcrfe'io.    tion    with  the  great ,    and  he  (hould    divide   the   Ijoile  with    the 
Ver.ii,     Strong*     beca*fe    he    had   poured    out    his    fottle   unto    death , 
Ver.  xi.     &c.  ° 

This  very  briefly  to  clear  up  the  Coherence  of  the  words-,  I  pafs 
over  the  various  readings  of  them  j  and  alfo  what  might  be  fpoke 
for  the  explication  of  them  (  that  will  come  in  afterwards  )  be- 
caufe  I  haften  to  that  which  is  my  bufinefle  this  morning ,  name- 
ly, the  opening  of  the  Covenant  of  Redemption.  You  have  heard 
of  the  nailery  of  man  by  Nature ,  of  the  inability  of  man  to  help 
himfelf  in  this  loft  condkion,  &c.  I  am  now  to  fpeak  fomething 
to  hi >  recovery  or  reftauration ,  or  rather  to  that  which  indeed  is 
the  foundation  of  his  recovery,  and  that  is  the  Covenant  here  cal- 
led,The  Covenant  of  Redemption. 

By  which  Covenant ,  I  mean  that  federal  tranfaBion  that  was 
betwixt  God    the  Father ,  and  the  Son  from  everlajling,  about  the 
%jdtmptlon  of  loft  and  fallen  man.     Underftand  me  here  aright; 
I  am  not  to  fpeak  to  the  Covenant  of  grace  ,  but  to  the  Covenant 
of  Redemption.     We  make  a  difference  betwixt  thefe  two.      'Tis 
true,the  Covenant  of  Redemption  is  a  Covenant  of  grace  ,  but 
'tis  not  llric^tly  and  properly  that  Covenant  of  grace,  which  the 
Scripture  holds  out    in  oppofition  to  the  Covenant    of  works  ; 
but  rather  the  means  to  it,  or  foundation  of  it.    Amo.ngft   other 
things  wherein  thefe  two  Covenants  do  differ ,  this  is  one ,  they 
differ  in  the  fader  at  i ;   for  in  the  Covenant  of  Redemption  ,  the 
fader  at  l  are  God  and  C  h'rift ;  but  in  the  Covenant  of  grace  ,  the 
confederates  areGW  and  Believers.     I  lay  down  this  as  my judge - 
-  .    .       men';  w,ith  much  fubmitfion  ,  becaufe  I  know  herein  I  differ  from 
'  Driv^^vrr.  fome  of  great  repute  ,  whom  I  very  much  honour  in   the   Lord. 
niitherferdyJf-  The  Lord  Jefus  I  grant  is  the  very  kernel  md  marrow  of  the  Co- 
fetf.blm  greater  venant  of  grace;    the  Mediator  of  this  better  Covenant,    Hcb. 
i«iuL\  IX  2^%  the  f»rcty0i  this  Covenant  >  Hcb.  7.  22.   the    Teflator 

of 


Serm.  it.  The  Covenant  of  Redemption  opened,      qiq 


o-t  the 


of  this  Covenant,  Hebr.  9.16,17.  The  Meffenger  of  this  Co- 
venant, MaL  3.  1.  All  this  is  very  clear ;  all  that  I  fay  is  this, 
thatChrift  is  not  the  yerona  faderata  ,  but  believers.  The 
Covenant  of  Grace  was  not  made  with  God  and  Chrift,  (as  a 
common  head  )  but  'tis  made  with  God  and  believers;  and  there- 
fore whereas  theprornife  is  faid  to  be  made  to  the  feed,  and  that 
feed  is  Chrift,  Gal.  3. 16.  you  are  to  rikeChritf  there  not  per* 
fondly,  but  rvyftica&y  as  yon  have  it  taken,  1  C»r.  12.  12.  So 
alfo  it  Chrifi. 

Ionlyfayttoistoclearup  my  way,  and  therefore  (lull not  lay  *ul^y9M 
down  any  Arguments  for  the  confirmation  of  this  opinion  ;  he  Bu^f^tb^ 
that  defires  fatisfacVion  in  this  point,  let  him  perufe  the  Cav.ch~^.p.i4, 
Authours  cited  in  the  Margenr.  To  the  Buiineile  in  ndxterjbit  a?- 
hand;  piMd.  to hu  a. 

The  Covenant  of  Redemption  ( I  fay  )  is  that  facderal  tran-  Pbor-  P-Sh^ 
faction,  or  mutual  ftipulation  that  was  betwixt  God  and  Chriit  in 
the  great  work  of  mans  Redemption.  I  call  it  a  feeder at  tmn- 
faftiort)  or  mutual  Ftifulation^  becaufe  therein  lies  the  namre  of 
a  Covenant;  'tis  (  as  Civilians  define  it)  a  mutual  ftipulati- 
on  or  agreement  betwixt  Party  and  Party  upon  fuch  and 
fuch  Termes ,  with  Reciprocal  Obligations  each  of  the 
other. 

Thatthebufineffcof  Mans  Redemption  was  tranfatfed  betwixt 
the  Father  and  the  Son  is  very  clear.  Zech.  6.  13.  The  Counfel 
of  feace  fhall  be  betwixt  them  both;  the  Counfel  of  Reconcili- 
ation.- How  man  that  is  now  an  enemy  to  God,  may  be  reconci- 
led to  God,  and  God  to  him;  (for  whatever  the  Socixians  fay, 
the  Reconciliation  is  not  only  on  the  finners  pare,  but  on  Godsal- 
fo  )  this  Counfel  or  Confutation  fhali  be  betwixt  them  both; 
(that  is)  Father  and  Son.  I  know  fome  interpret  it  of  Chrifts 
offices;  thePrieftly  and  the  Kingly  office  of  Chrift,  both  confpire 
to  make  peace  betwixt  God  and  man ;  but  I  rather  take  it  in  the 
other  fenfe. 

That  this  tranfa&ion  betwixt  thefe  two  glorious  perfons,was  al- 
fo  federal ,  or  in  the  wa)  of  a  Covenant ,  and  that  too  from 
everlasting ,  is  to  me  a  very  great  truth,  ( though  I  am  not 
ignorant  that  fome  learned  men  are  not  lb  well  fatisfied  a-    ' 

bout  it. ) 

■ 

F  f  2  For 


a  20        The  Covenant  of  Redemption  opened*  Serm.  1 1. 

For  the  Explication  and  Confirmation  of  this  great  ^myftery    I 
will  lay  down  thefe  feven  Proportions. 

The  fir (iis  this:  Gcd  the  Father  in  order  to    mans  Redemption 
Vl0?>    u     ftands  upm  Satisfaction;  the  (inner  (hall  be  jufrified,  bucfirftGod 
will  be  latisfied.    Man  is  now  fallen  from  that  happy  flace  where- 
in at  firft  God  made  him,  ar.d  by  this  fall  he  hath  offered  an  affront 
to  God,  and  wronged  God  (  fo  far  forth  as  he  was  capable  of  fuch 
a  thing  ;  )  in  this  cafe  therefore  God  will  have  fatisfaclion,  in  the 
Reparation  of  his  Honour  ^  in  the  A4a,:ifeftation    of  his    Truth 
in  the  Vindication  cf  his  Holin-ffe  and  Jufiice.  v   lis  true,    He 
king  the  <perfon*  Uft ,  he  might  freely  have  remitted  the  of- 
(: :  ~  fenced  and  done  what  he  pleafed  ;  but  fuppfm  decreto ,  (fome  ^o 
higher,  even  to  Gods  nature,  which  neceffarily  puts  him  upon 
thepunilhment  of  fin. )    I  fay,  fuppofing  Gods  decree,  he  hayin° 
decreed  thus  and  thus,  and  at  fo  threatned  thus  and  thus,  hdlfel 
havefatisfa&ion;  and  therefore  though  he  dorh  in  Elettion  give 
fuch  and  fuch  freely  unto  Chrift;  yet  for  the  carrying  on,  and**- 
emtion  of  his  purpofe  herein,  he  ftands  upon  terms  for  the  fatisfy- 
ingof  his  jHftice,  (  which  Attribute  God  will  advance  as  well  as 
his  Mercy  -,  for  all  are  alike  dear  to  God)  he  will  have  an  offer- 
ing for  fin  in  an  expiatory  and  propiatory  way;  a  price  and  ran- 

iTim!'*,X<*  fome  ^iali  ^e  Pa*d  ^m  c'm\n>  or  r^e  Captive  ihall  never  be  relea- 
fed :  And  in  order  unto  this,  orfor  th  *  manifeftarion  of  this,  you 
do  not  only  read  in  Scripture  of  Election  as  to  believers ,  but  alfo 
as  to  Chrfiy  whom  God  calls  his  £letl>  Ifa.  4:.!.  The  Father 
Rpoi&7*.  choofeshim,  arid  (its  forth  5> or  jorc-ordair.s  him,  as 'tis  fam.3. 
25.  To  make  fatisfaclion,  without  which  fallen  man  {hall  not  be 
taken  into  his  favour  again  :  who  fiiall  be  redeemed  and  jufiified, 
but  in  fuch  a  way  that  Cod  may  declare  its  rightcoufneffe  :  The 
Apofile  doubles  his  Expreflion  as  to  this,  To  declre  his  rirktc- 
cufneffe  for  the  re  miff  on  of  fins  ;  To  declare  I  fay  his  righteouf- 
neffe^  that  he  might  be  juft,  and  th?  juslificr  of  him  which  be- 
lieveth  in  Jefw  ,  Rom.  7. 25,  26.  You  will  have  thisgreat  truth 
more  fully  muffed  upon  by  another  in  the  carrying  on  of  this  exer- 
cife;I  will  here  fiy  ro  more  to  it. 
.Secondly,  The  Father  you  fee  deminds  fatisfacVon;  well,  To 
**?'*'  this  he  rrr.exes  rtoanj  excellent  y  great  and  precicm  prom. fes  ; 
that  if  Chrift  would  engage  in  this  work,  and  undertake  thus  to 
fatisfie,  (  for  he  alone  could  do  it )  he  would  do  thus  and  thus  for 

him  ; 


Stt ok 1 i •  The  Covenant  of  Redemption  opened.         221 


him  ;  as  that  he  would  fit  him  to-:  the  work,  own  him  and  ftreng- 
then  him  in  the  work,  fuccecd  and  profper  him  in  the  work,  and 
then  reward  him  fork.  And  all  this  the  Father  makes  good  to 
Chrift. 

i.  He  fits  him  for  this  work,  both  in  a  large  effufion  of  rhe 
graces  and  gifts  of  the  Spirit  upon  him.  Jghn  $.  -4. 
God  rlveth  rot  \ht  Spirit  by  rneafttr:  Wfta  h  m.  And  alio 
in  the  preparing  of  a  body  for  him,  Hebr.  10.  5. 

2.  He  frengthens  him,  and  fupports  him  in  the  work.  If  a. 
42. 1.  Beheld  "my  fervant  (  Chrift  is  our  Lord,  but  in  the  work  of 
Redempcion  he  was  the  Fathers  fervant,)  whom  I  uphold ;  and 
therefore  youfinde  when  Chrift  was  put  upon  the  greatcft  tryals , 
God  gave  in  eminent  fuccour  to  him  ;  as  in  the  cafe  of  temptation, 
CMatth.  4. 1 1.  and  in  his  agony  in  the  Garden,  Lziy  22.  ^.And 
there  appeared  an  Angel  Hnto  him  from  heaven  ,  flrengthnlng  of 
him.  And  certainly  if  Chrift  had  not  had  fupporc  and  ftrength  from 
the  Godhead,  he  had  never  been  able  to  have  bore  up  under,  and 
carried  thorough  his  terrible  (harp  work  :  You  finde  him  encoura- 
ging himfelf,  and  ailing  faith  upon  this,  that  God  would  own 
him,  and  [land  by  him  in  this  undertaking.  J  fa.  ?o.  7,  8, 9.  The 
Lord  God  will  he.'p  me ,  therefore  (hall  I  not  be  confounded^ 
Therefore  have  1  fet  my  face  like  a  flint,  and  I  know  that  J 
{hall  not  be  aftwmed  ;  He  is  near  that  jnftifyeth  me  ;  wLo  will 
contend  with  me  ?  Pfal.  16.  8,  &c.  /  have  fet  the  Lord  al- 
rvayes  before  me ,  becaufe  he  is  at  my  right  hand  ,  /  JhaU  not  be 
moved,  &c. 

3.  Further,  God  the  Father  fucce-ds  andproipers  him  in  the 
work.  When  thoH  fhdt  make  his  foul  an  offering  for  finr  he 
fhall  fee  his  feed,  the  pie  a  fare  f  the  Lrd  fhall  proffer  m  his 
hand.  Thi>  was  promifed,  and  alio  made  good  to  Cbrift  in  rhe 
numerous  body  of  believers,  paft ,  prefent ,  and  to  come.  I 
might  here  enlarge  upon  a  threefold  gift  which  the  Gofpel  holds 
forth  There's  the  Fathers  gift,  the  So;  s  tfih,  and  the  Believers 
gift.  The  Fathers  gift  lies  in  Election;  fuch  and  fuch  individual 
perfois  he  i,ives  to  Chrift  ;  Thine  they  wer  ,  and  thou  gaves't 
them  me,  John  17.6.  We  are  a  free  gift  to  Chrift  in  ELttion  , 
as  Chrift  is  a  free  gift  to  us  in  Redemption.  The  Sons  gilt  lies  in 
the  giving  of  himfelf  fo:us,w/:o gave  himfel  for  us, that  he  might 
redeem  **  fion*  ^  iniquity  ,  &c.  Tit.  2. 14.     And  then  there  is 

Ff  3  ..the 


Ver.  is. 


333         The  Covenant  of  Redemption  §pened.  Scrm.  1 1. 

the  Believers  gift,  and  that  is,  he  gives  up  himfelf  toChrift,  to 
be  ruled  by  Chritt,  difpofed  by  Chriil,  faved  byChritt;  he  gives 
up  himfelf  to  the  Lord,  2  Cor.  8.  5.  The  Father  giving  believers 
toChrift,  and  promifing  that  believers  in  time  fhould  alfo  give 
themfelves  to  him,  was  a  preat  encouragement  to  Chriit  to  give 
himfelf  for  believers;  and  if  you  read  John  17.  yau  fhall  fee 
there  ,  that  Chrill  when  he  had  done  his  work ,  takes 
much  notice  of  the  accomplishment  of  this  promife  to  him, 
in  believers  (  who  are  his  feed  )  owning  of  him  ,andclofing  with 
him. 

4.  Laftly,  God  will  and  do:h  reward  Chrift  upon  his  underta- 
king to  redeem  man  ;  he  zdh him  he  fhall  not  lofe  by  it,  His  days 

Ifa.  33. 10.  jh*U  be  prolonged  ;  (  i.  e.  nis  Kingdome  fhailbe  fet  up  in  the 
world  to  endure  for  ever)  God  would  divide  him  a  portion  with 
the  great,  and  he  fhould  divide  the  fpoile  with  the  firong,becaufe 
he  hath  poured  out  his  foul  uvto  death.     And  many  fucn  promi- 

E  h  1  si  s*  ^es  you  ^ave  ma(^e  t0  Chxift;  Accordingly;  God  hath  exalted  him  far 
"  above  all  principality  and  power ,  hath  put  all  things  under  his 
feet,  made  him  ts  be  head  over  all  things  to  the  Church ,  given 
him  aT^ame  which  is  above  every  name,  that  at  the  Name  of 
Jefw  every  knee  fhould  bowe ;  and  all  becaufe  (to  give  fatisfa&i- 
011  to  his  Father )  he  made  himfelf  of  no  reputation ,    and  became 

Ver.  7.  8.  obedient  unto  death,  even  the  death  cf  the  Croft.     And  thus  you 

fee  what  the  Father  demands,  and  what  he  doth  indent  and  promife 
to  his  Son,  in  cafe  he  will  engage  in  this  undertaking ;  not  as  if 
the  Son  was  unwilling  fo  to  do,  (  you  muft  not  fo  underftand 
it)  but  the  work  being  of  fuch  a  nature,  fo  hard,  fo 
grievous  ,  it  pleafed  the  Father  thus  to  Treat  with 
him. 
p  In  the  third  place :  The   Lord  Jefus    Chrift   engages    in  the 

workj,  accepts  of  the  termes  and  conditions  fet  before  him ,  and 
undertakes  to  fatisfie  his  Fathers  demands.  And  in  order  to  fa- 
tisfa&ion,  (which  God  ftands  upon  as  you  have  heard  before)  Chi  ift 
is  willing  to  fulfill  the  whole  Law,  which  was  the  rule,  or  mea- 
fure,  or  ftandard  for  this  fatisfa&ion :  God  had  been  dishonoured 
by  the  violation  of  his  Law,  and  the  difobedience  and  non-per- 
formance of  it  was  that  which  kept  God  and  the  finner  at  a  di- 
ftance,  and  therefore  he  will  only  be  fatisfied  and  reconciled  upon 
the  fulfilling  of  it;  here  is  my  Lawiarth  God,  fatisfie  it,  and  my 
j  uftice  is  fatisfied.  You 


Serm.i  r .      The  Covenant  of  Redemption  opened.  zz% 


You  mutl  know  this,  that  though  a  finner  as  to  himfelf,  is  ju- 
ftified  upon  the  termes  of  the  Covenant  of  grace ,  yet  as  to  his  f*re- 
ty,  he  is  juftiried  upon  tin  Covenant  of  workj  ;  for  the  furery 
muft  pay  the  whole  debt ,  and  the  Father  will  bate  him  no- 
thing. 

Objetl.  Where  is  then,  fome  will  fay,  thefreeneffe  of  grace  in 
the  juftifying  and  acquitting  of  a  finner?  if  God  will  b*  fatislied 
to  the  utmoft,  what  becomes  of  mercy?  if  the  furety  pay  the  debt 
to  the  Creditor ,  is  it  any  great  favour  for  the  Creditor  to  Iqc  the 
debtor  out  of  prifon  ? 

Sol.  Tothislaniwer,  Free  grace  is  very  well  confident  with  full 
(atisfaftlon ;  and norwithftanding  the  latter  the  former  is  very 
glorious,  partly  becaufe  Qpd  himfelf  found  out  this  way  of  fatil- 
fa&ion ,  partly  be caufe  God  accepts  it  for  the  good  of  the  fin- 
ner, as  though  he  had  made  it  in  his  own  perfon :  That  place  of 
the  Apoftle  is  obiervable,  Being  jnflified  freely  by  his  grace,  through 
the  Redemption  that  is  in  Jejw  Chrlft,  Rom.  3.  24.  Not- 
withftanding  Redemption  by  Ch rift,  yet  we  are  jaftified  freely  •  as 
freely  as  though  Chrift  had  don z  and  fuffe red  nothing  at  all  .But 
this  is  a  d'igretfion. 

I  fay,  the  Father  demanding  the  fulfilling  of  the  Law,  Chrift  "^  "**'"* 
undertakes  to  do  it ;  and  therefore  he  willingly  puts  himfelf  under piX^pAT 
this  Law.  When  thefulneffe  of  time  was  come  ,  God  fent  forth  his  reatibm  nofiru 
Son,  made  of  a  woman ,  mf.de  under  the  haw  ,  to%jdeem  them  debit a  liiitiorii 
th  ft  were  under  the  Law  ,  that  we  might  receive  the  adoption  0fut  k  condemna- 
Senr.es,  Gal.  4. 4,5.  And  he  fubmits  not  only  to  the  duty  of  ^^SSJT* 
Law,  butalfo  to  the  peaalty  oftheLnv;  not  only  to  do 'what  the  "hlTflauoni 
Lawenjoynes,  butalfo  to/^r what  the  Law  threatens*  and  the  utad  tternm 
former  he  makes  good  by  his  attive  obedience ,  the  latter  by  his  vltcLtn  l&ro* 
taffrve  obedience,  hmumm^  ex 

To   open  this  a   little  further  ,     Chrift   here  doth   two  f" ?lmift0»e> 

*»?•  ,        ;  ,        "  ,  ves.  Bcaa. 

Firft,  He  undertakes    to  performe  th?  wh?/e  moral  Law;    and 

therefore  when  he  comes  intothe  world  ,  his  eye  was  upon  this-, 

Thmltb:cometh  us  to  fulfill  allrighteoufneffe  ,    Mat.  3.  15.  /  am 

not  eome  to  deft  roy  the  Law,  but  to  fulfill,  Mat.    5.  17.     And  all 

this  Chrift  did  for  our   good,    that  the  rlghteoufn^ffe  of  the  Law 

might  b:  fulfilled  In  us,  Rom.  8. 4.  a  very  convincing  olacefor  the 

imputation  of  (fhrlfts  aciive  obedienee. 

Se* 


z  2 ^        T&£  Covenant  of  Redemption  opefied*     Se rm .  1 1 . 

Secondly,  Whereat  a  (pedal  Law  was-  (aid  upm  him  ,  at  he  was 
our  <JM edit our  ;  he  it  willing  alfo  to  obey  that  in  order  to  our  rv dem- 
otion. ThatChrift  fhoulddie  was  no  part  of  th^  moral  law,  but 
it  was  zfofiiive  fpecial  law  laid  uponChrht;  well,  he  makes  it 
good  :  I  lay  down  my  life ,  this  Commandment  have  I  received  of 
my  Fatbcti  Joh. io.  i$.  Chrilt  as  Mediator  had  a  command  from 
his  Father  to  die  ,  and  he  obferves  it ;  And  to  b^  fhort,  whate- 
ver the  Father  put  him  upon  in  hib  whole  Mediatory  work,  he  did 
it  all;  fo  he  tells  us,  /  have  finished  the  wori^  which  tlyougaveft  me 
to d^'j  oh.  17.  4. 
4-  Prop.  Fourthly,  In  this  federal  tranfatticn  betwixt  the  Father  and  the 

Ssn ,  both  parties  were  free ;  here  was  no  necefTity,  co-aclioiijor  a» 
ny  -thing  of  this  Nature,  but  both  were  free. 

The  Father  was  free  in  his  demands  of  farisfailion;  he  might 
have  let  man  alone  in  his  ftateot.  guilt  ana  wrath  ,  he  might  have 
fuffered  all  man-kind  to  have  perifhed ,  and  to  be  thrown  into 
hell;  he  had  been  infinitely  happy  in  hirnfelf ,  though  there  had 
beennofuch  thing  as  Redemption  by  Chritt.  Tis  true,  without 
this,  God  had  not  had  fatisfacHon  to  his  juftice  (  for  if  Adam  and 
his  pofterity  had  burned  in  hell  to  all  eternity,  all  would  have 
been  nothing  in  a  way  of  fatisfa&ion  )  but  there  had  not  been  tht 
ieaft  diminution  of  his  effential  glory  and  bleffedneffe  in  hirn- 
felf. 

The  Son  is  free  too  on  his  part ;  he  freely  confents  to  the  terms 
of  this  Covenant ;  and  in  the  fulnefle  of  time ,  freely  engages  in 
the  making  of  them  good.     Heb.  ic.  5.  Lo  I  come  to  do  thy  wiR^ 
OGod.     Pfal.40.  8."/    delight  to  do  thy  fViHy  OGod,  yea,  thy 
Ver.  6.     Law  is  within  my  heart.    And"  therefore  he  fa  yes  there,  Mine  ears 
haft  thou  bored.    As  the  fervant  in  the  Law ,  when   he  was  wil- 
Exod.n.^.     liugtoftay  with  his  Matter ,  and  to  do  his  work,  h:s  earevvas^- 
red-,  fo  'twas  with  Chriit,  he  was  willing  to  ferve  his  Father   in 
this  bufineflfe,  the  greateft  that  ever  was  carried  on  in  the  world, 
and  therefore  fayes  he ,  Mine  eares  haft  thou  bored.    Chriit  was 
free  in  ail  his  obedience;  and  if  it  had  nor.  been  free  and  volun- 
•     tary,  it  would  not  have  been  u tisfa&ory  or  meritorious  :  what- 
ever he  did  or  fuffered,   it  was  from  iov^e,  not  necefTity.   This 
truth  is  fo  evident  from  the  whole  current   of  the  Gofpei ,  that  I 
need  not  enlarge  upon  it. 

Fifth- 


Serm.n.       The  Covenant  of Reciewptior: opened.       zl*j 


Fifrhly,  Th  fe  two  perfgns  in  thu  Utjfed  Cavtnvint ,  they  d'>  w 
tu*llyt*ufi  etch  other  \  I  lay  they  do  mutually  truft    each    other 

tor  their  refpe&ive  making  good  the  ce:me>  or  thu  Cove  run: 
the  Father  truftstheSon,  andtfc  Son  trufts  the  Father;  the  Fa- 
ther trufts  the  Son  for  the  makjngof  his ford  an  offering  for  fin  ; 
-   the-  Sontrutis  the  Father  for  the  Jteing  of  his  ce. I ;     To  bring  th- J 
ailertiondown  to  time-,  in  the  times  of  the  OldTcft*ikenty  the 
Father  trufts  the  Son  •,  in  the  tiir.es  of  the  Ts(j w  TeftaH*ettt%  the 
Son  trutts  the  Father.     Before  the  coining  of  Chrift,  the  Father 
takes  up  the  Parriarchs  ard  others  to  heaven  ,  upon  aflurance  of 
this,  that  Chrift  in  the  fulnefle  of  time,  would  take  our  nature  up- 
on him  ,  and  therein  make  full  fatisfcttion :  Chriil  havi-g   pro- 
mifed  to  do  thus,  the  Father  takes  his  word  ,  and  fo  takes  up  eld 
Teftament-believers  to  glory.     Slr.ce  the  coming  ofChrifl^  the  Son 
now  trufts  his' Father  j  for  he  hath  offered  uprumfeif,  paid  down 
the  full  ranibme  ,  and  yet  he  doth  not  reap  the  full  benefit  of  it , 
many  believers  being  not  yet  glorified  ;  but  he  trufts  his  Father, 
that  one  by  one  they  all  dial  1  be  fo  in  due  time.     This  may  feerrt 
to  be  but  a  notion.    I  confefle  we  have  no  place  of  Scripture  po/i- 
tively  afferting  this ,  but  the  nature  of  the   thing  demonstrates 
it ;  for  there  being  fome  diftance  of  time  in  what  was  to  be  done 
by  both  perfons,  there  muft  be  a  mutual  trufting  each  of  the   o- 
ther. 

In  the  fixth  place  ;  Thefe  two  per fans  all  along  in  their  proper  p;o?  ^ 
and  peculiar  tranf aft  ions  y  they  deal  each  with  the  jther  as  under  a 
Covenant ,  and  they  hold  each  other  to  the  termes  of  the  Covenant 
thAt  was  betwixt  them.(Not  that  there's  any  queftion  of  their  brea- 
king of  it;  but  thus  we  may  with  an  humble  reverence  conceive 
of  it )  The  Father  holds  the  Son  to  the  engagement  on  his  part ; 
he  will  not  (pare  him,  or  bate  him  any  thing;  fadsfaclion  he  will  „ 
have  to  the  utmoft ,  though  it  coil  his  life  and  blood  ;  And  there-  031,  3  *• 
fore  you  may  obferve  the  prayer  of  Chrift  ,  John  1 2.  27.  Father^ 
five  me  from  this  houre  ^  he  feems  to  check  or  recall  himfelf, 
but  for  this  caufe  came  I  unto  this  houre  :  this  is  but  that  which  I 
engaged  to  go  through  ,  and  therefore  I  muft  do  it :  And  his  Fa- 
ther anfwers  him  there  accordingly,  y'er,  28.  Father^  glcrife 
thy  Name;  (ftill  Chrtfrs  eye  was  upon  true  ,  his  Fathers  glory) 
well,  faith  the  Father,  J  have  both  glorified  it  ,  and  will  glor'f.e  it 
agaixc :    He    fpeaks    thus  not   only  upon    the    accompt   of 

Gc  his 


22 6      The  Covenant  of  Redemption  opened.       Serm.  i  i . 

his  Soveraignty ,  but  of  the  Covenant   alfo   that  I  am   fpeak- 
ingto. 

The  Son  alfo  (lands  upon  the  termes  of  this  Covenant  •>  and 
therefore  having  performed  the  conditions  on  his  part,  he  now 
makes  his  claime  both  for  himfelf  and  his  members ,  that  the 
Father  will  make  good  the  conditions  on  his  part.     Father,  fayes 
John  J7.4>5«    ^e>  ^  have  gloried'  thee  on  earth  ,  I  havefinifhed  the  worl^  which 
thou  gaze  Ft  me  to  do  ;      ^And  now,  O  Father,  glorife  thou  ms  with 
thine  own  f elf ,  with  the  glory  which  I  had  with    thte  before  the 
world  was.    And  for  his  members  he  fpeaks  more  in  the  language 
Verfc  34*     of  a  Covenant;  Father,  I  will,  that  they  alfo  whom  thou  haft  gi- 
ven mey  be  with  me  whece  1  am  ,  that  they  may  behold  my  glory , 
&c.    /will;  not  only  I  pray,  orbefeech,  but  I  will;  I  ask  this 
as  my  right,  by  vertueofthe  Covenant  betwixt  us^  I  having 
done  thus  and  thus ,  'tis  but  my  due  (  for  though  glory  is  a  gift  to 
us  ,    'tis   a  debt  to  thrift  )    and    fo  I   claime    it  ,    that 
thofe  whom  thou   haft  given   me  ,    may  be  with   me   in 
glory. 
Pr©p,  7.         I'leadde  but  one  thing  more,  and  then  I  have  done  with  the 
Explicatory  part.     This  federal    tranfallion  betwixt  the  Father 
and  the  Son ,  it  was  from  all  eternity.     Here  lies  the  difficulty  ,and 
this  is  that  which  ftumbles  fome  ^  I'lefpeak  but  a  word  to  it.    I 
fay,  this  Covenant  of  Redemption ,  it  was  from  all  eternity  ;  it 
was  not  made  when  Chrift  was  juft  coming  into  the  world ,  but 
from  everlafting.    Two  Scriptures  feem  to  hold  out  this ,  2  Tim. 
I.    9.  Who  hath  faved  us,  and  called  us  with  an  holy  calling;  not 
ace  or  ding  to  our  wokj  ,  but  according  to  his  own  purfofe  and  grace  , 
which  was  given  us  in  Chrift  Jefus  before  the  world  began.     Here 
is  the  purpsfe  of  God  ,  here  is  grace  given  in  Jefus  Chrift ;  how? 
in  the  Covenant  betwixt  the  Father  and  him  •,  when  was  this  gi- 
ven? before  the  world  began  ,  (h.e.)  from  all  eternity.-  So, Tit. 
3.2.  In  hope  of  eternal  I  if'  ,  which  God  the.t  cannot  I,  e,  promt  fed 
before  the  world  begzn.     How  was  this  X\iz  for/A  fed  before  the  world 
begax,  bun  in  this  everlafling  Covenant,  wherein  the  Father  prc- 
mifed  unto  Chrift  eternal  life  for  all  his  ted  ? 
<  I  have-^een  fpeaking  to  you  of  a  very  great  myftery  ,  of  which 
rhe  Scripture  fpeaks  but  little  ftgnamer  •  we  have  not  the  termes, 
but  we  have  the  fenfe  and  fubftance  of  this  Covenant  of  Redem- 
ption there  laid  down:     If  in  any  affertion  I  have  feemedtoo 

bold. 


Serm.n.    J]je  Covenant  of  Redemption  opened.         237 

bold,  I  ana  very  ready  ro  take  ilia  me  for  r.    I  am  forty  my  Work 
:  lie  in  fuch  an  untrodden  path,  wherein  I  have  but  very  few 
to  give  me  any  director.    I  will  ilmt  up  all  with  a  little  Ap- 
plication. 

Andfirft-,  I  would  from  hence  ft ir  you  up  to  an  hl^h  admiral}- rAppUcti 
en  of  the  great  and  infinite  loze  of  God ,  of  God  the  Father, 
God  the  Son  ;  what  manner  of  love  hath  the  God  of  Grace  re- 
vealed in  this  Covenant !  Love,  that  for  the  freendfe  of  it,  and 
greatneffeof  it,  wefnould  admire  in  this  lite,  as  we  fhall  admire 
it  in  the  life  to  come.  Both  perfon^  have  difcovered  unconceiva- 
ble love  in  this  tranfa&ion ;  Oh  let  both  of  them  be  admired  with 
the  higheft  admiration. 

1.    zAdmire  the  love  of  the  Father  ;  we  are  more  apprehen- 
five  of  the  love  of  the  Son,  than  we  are  of  the  love  of  the  Father. 
I  would  not  fpeak  any  thing  to  diminish  the  love  of  the  Son;  God 
forbid ;  Oh  'twas  wonderful  fuperlative  love !    only   I   would 
heighten  your  apprehenfions  of  the  Fathers  love  in  the  great  work 
of  our  Redemption  ;  Redemption  was  nor  only  brought  about  by 
Chrift,  buc  the  Father  had  a  great  hand  in  ic  ^  therefore  'tisfaid, 
The  pleafure  of  the  Lord  {hall  proffer  in  his  hand  :   And  I  have 
fourtd  a  ran  feme-,  God  fo  loved  the  world ,  that  he  gave  his  or.l) '  l  S  ***  I0# 
begotten  Sonfcc.    I  might  inftance  in  feveral  particulars  to  fet  out  j^n?  s '  z\6 
the  Fathers  love  in  our  Redemption ;  but  take  only  that  which  I 
have  been  upon :  That  the  thoughts  of  God  ihould  be  upon  poor 
loft  man,  fo  as  to  finde  out  a  way  for  his  recovery ;  thathefhould 
call  his  Son,  and  fay,  Come,  let  us  confult  together,  (I  fpeak 
after  the  manner  of  men  )  Is  there  no  way  to  be  found  that  man 
may  yet  live  f  he  is  now  obnoxious  to  me,  and  I  might  throw  him 
into  hell;  but  may  not  I  be  fatisfied,  and  he  faved  too  ?  I  am  not 
willing  he  fliould  utterly  perifh.    I  fay,  that  God  /hould  thus  fet 
his  thoughts  on  work  for  wretched  man,  and  treat  with  his  Son, 
and  ftrike  up  a  Covenant  with  his  Son,  and  therein  lay  fuch  a 
foundation  for  mans  recovery;  let  Angels  and  men,  and  all  crea- 
tures adore  this  love  ;  and  oh  that  you  would  return  love  for  love; 
return  your  drop  for  Gods  Ocean.     We  ntnft  honour  the  Son  at 
we  honour  the  Fat her ,  and  we  wttft  love  the  Father  as  we  love  John    f.    ifm 
the  Son, 

2.   zy4nd  then  admire  the  love  of  the  Son  too;  he  is  willing  to 
engage  inthis  Covenant,  he  knew  the  termes  of  it,  what  the  Re- 

G  g  2  demption 


aa8        The  Covenant  of  Redemption  opened.   Serm.  n. 

demption  of  man  would  coil  him ,  even  his  life  and  precious 
blood  ;  yet  for  all  this  he  willingly  and  freely  binds  himfelf  to  re- 
deem poor  iinners,  whatever  it  colt  him.     O  th?  heights,  depths, 

Ephef.  3.  \%.breadibs  of  this  love]  BleiTed  Jefus ,  that  ever  thou  fhouldft  con- 
fent  to  lay  down  thy  life  for  me,  to  wafh  away  my  fins  in  thins 

ijoha  3.  16.  own  yiQ0({^  ro  give  thy  foul  as  an  offering  for  fin,  upon  this  en- 
1.  r-  couragement  and  motive,  that  thou  mightjeft  fre  fuch  a  poor 
yvprmeaslbrbughtin  toGod,thatthouftiouldtKet  thy  felf  as  a 
Skreen  betwixt  Gods  wrath  and  my  poor  foul,  and  do  and 
fuflfer  ten  thonfand  times  more  than  what  tongije  can  ex- 
prefie ,  or  heart  conceive  1  What  {hall  I ,  vvhat  can  I  fay 
to  all  this  ?  but  fall  down ,  and  wonder  at  that  Love 
which  can  never  be  Fathomed  /  So  much  for  the  firft 
thing. 
Vfe  2.  Secondly,  This  Covenant  of  Redemption  may  be  improved 
for  the  encouraging  and  ftrergthning  of  faith:  Faith  fometimes 
is  ready  to  queftion  the  bleflfings  of  the  Covenant  of  Grace, 
and  the  Continuance  or  Perpetuity  of  rhe  Covenant  of 
Grace;  that's  the  great  Foundation  of  Faith,  and  when 
It  ftaggers  about  that ,  'tis  very  fad  with  the  foul. 
Now  Tie  lay  down  two  things  for  the  he!p  of  Faith,    *  . 

1.  The  bUfftngs  of  the  Covenant  are  fure. 

2.  Tfo  Covenant  of  Cjyace  it  felf  is  fure. 

Firft,    The   bleffings'  of  the  Covenant   are   fere.     They   are 
!&•  *?•  3'      ca^ed   tn"    f*rJ    mercies    of    David  ,     Ifai  h   55.    3,    They 
are    fure    for    Continuance  ,    and    they    are   lure    for    Ter- 
for /nance. 

-ft  For  Continuance ;  common  mercies  are  dying,  periiliin^ 
uncertain  things  5  but  Covenant  mercies  are  ftabte ,  durable , 
lading  things.     Agreateftaterray  come  to  nothing,  Prov.  23.5. 
ImAgmana  hi  Riches  are  uncertain  things  1  Tim.  6. 17.     And  fo  in  all  world- 
ly >*>>&  -nihil  jy  comf0rts,  they  are  but  a  fajhhfr,  matters-of  fancy,  rather  than 
ntfi.Terml.     0f  reality,  and  they  pajfe  away,  rCor.  7.  31.     But  now  grace, 
pardon  of  fin, adoption,  &c.thefe  are  bleflings-that  abide  forever, 
Rw.  11.  29, 

2.  They  are  fure  alfo  for  performance ;  I  mean,  whatever 
bleifing  God  hath  put  into  this  Covenant,  fas  *cis  full  of  Wd^- 
fjngs)  allihall  certainly  be  made  good  to  believers;  otherwife 
God  would  not  be  faithful  to  his  Covenant,  which  certainly  he 

will" 


Serm.i  i.  The  Covenant  of  Redemption  opened.  1*2$ 

— _    -  -  __ _  _,     —  - 

will  be  ;  Men  may  be  falfe  in  their  Covenants  to  God,  but  God 
will    certainly   be   true    in     his    Covenant    to    men.     Hea- 
ven and  Earth  (hall  pafTe  away,  rather  than  there  (hall  be  the      * 
lead  entrenchment  upon  Gods  truth,in  the  not  performing  of  his 
Covenant. 

Secondly,  The  Covenant  of  Grace  is  fure  in  it  felf ;  a  Co- 
venant firme,  unalterable,  never  to  be  broken;  'tis  called  an 
cvirhftinr  Covenant ,  Gen.  17.  7.  Hebr.  i}.  20.  a  Covenant 
th,it  jhall  ftand  faft,  Pfal.  89.  28.  a  Covenant  ordered 
in  all  things ,  and  fare  y  2  Sam.  2^.5.  The  Covenant  of 
Grace  is  fo  firmly  ratified,  that  there  can  be  no  nulling 
of  it. 

1.  God  hach  ratified  it  by  his  Oath,  Gen.21.  16.  Hebr.  6.13,  Sinonc-edimus 
14,15,  id,  17,18.  His  promife  is  enough,  but  furely  .^so^^Si 
mud  put  all  out  of  quefhon  ;  there  s  no  room  for  unbelief,  now  :mm\t  Hie- 
Godhathfworn  to  it.  r0m. 

2.  God  hath  ratified  it  by  the  death  of  his  Son  :  A  mans  laft  Amant  Seri- 
Will  as  foon  as  he  is  dead,  is  in  force,  and  cannot  then  be  difanul-  Ptm*  P°  V*a* 
led.    The  Covenant  of  Grace  fs  a  Tefiamentary  Covenant,which  ^^m  €>£~  - 
bythedeathof  theTeftatoris  fofetled,  that  there's  no  altering 

of  it.  Gal.  3.  15,  &c.  Hebr.  9.  1  5, 16. 

Again,  the  Covenant  of  Grace  is  ratified  by  the  feals  which 
God  hath  annexed  to  it.  What  was  fealed  by  the  Kings  ring  could 
not  be  altered :  Esther  8.  8.  God  hath  fee  his  feal  to  this  Cove- 
nant, his  broad  feal  in  the  Sacraments,  his  privy  feal  in'  the 
witneffe  of  his  Spirit ;  and  therefore  'tis  fure  ,  and  cannot  be 
reveril. 

And  further  than  all  this,  'tis  ratified  in  and  by  that  Covenant 
which  hath  been  now  opened ;  The  Covenant  of  Redemption  be- 
twixt God  and  Chrift,  fecures  the  Covenant  of  Grace  betwixt 
God  and  believers.  What  God  promifes  us,  he  did  before  pro- 
mife unto  Chrift,  and  '.he  Fither  would  not  make  good  his  pro- 
mife unto  Chriit,  if  he  fhould  not  make  good  his  promifes  rothe 
Saints.  And  therefore  as  in  other  refpe&s,  fo  in  this  alfo,  the 
Covenant  may  be  faid  to  be  confirmed  of  Cjod  in  ChrisJ , 
Gal.  3.17.  with  refpeet  to  that  paction  and  iUpulation  that  was 
betwixt  them. 

I  lay  all  this  before  you  for  the  ftrengthning  of  your  Faith,  as  to 
:he  inability  of  the  Covenant  of  Grace  ;  fo  long  as  that  Covenant 

ftanckj , 


ago  The  Covenant  of  Redemption  opened,   Serm.  iI# 

Hands,  you  are  fate;  and  you  fee  there's  no  queftion  but  that  Cove- 
nant will  (hnd,which  God  hath  let  upon  fuch  firme  pillars.     This 
*     promife  in  the  Text,  He  fall  fee  his  feed}  will  afiuredly  bring 
every  believer  into  heaven.     O  that  faith  might  triumph  in  the 
coniideration  of  this,  the  Covenant  of  grace  is  fure.     Davids 
Faith  did  fo,when  death  was  in  his  eye,  and  affliction  in  his  eye; 
Yet  he  hath  made  with  me  an  everlafling  Covenant ,   ordered  in 
all  things^  and  fure ;  for  this  is  all  my  falvatitm ,    and  all  my 
defrc,  2  Sam.  2$.  5.    When  Faith  beg  ns  to  faint,  look  up  to  this 
Covenane,  and  reafon  thus;  God  will  not  alter  his  promife  to  me, 
but  to  be  fure  he  will  not  alter  his  promife  to  his  Son.    I  may  fail 
in  fuch   and   fuch   conditions,    but    Chriil  hath  been  faith- 
ful in  all  ;  every  childe  of  God  may  take  much  comfort  from 
this. 
' ,  In  the  third  and  laft  place,  I  would  have  you  to  enquire  what 

Je  3C  this  Covenant  of  %j>  demotion  is  to  yon.  Here's  a  blefled  Cove- 
nant betwixt  rhe  Father  and  the  Son  ;  howfar  are  you  andlinte- 
relted  in  it,  or  like  to  receive  benefit  by  it  ?  Was  it  univerfal  that 
all  men  fhould  have  an  equal  fhare  in  it  ?  Some  very  learned  men 

ITcM'  Tc.  l   knovv    teiI   us    of    Fa^Hm  vnwrfale  betwixt  the  Father 
?S     "  and  the  Son-,   but  I  crave  leave  to  differ  from  them. 

1.  Becaufe  that  which  they  make  their  FaUnm  miverfale ,  is  ' 
rather  a  Proportion  or  a  Promife,  than  a  Covenant;    as  he  that 
belie  v^th  fhatl  bt  faved. 

2.  I  know  not  how  to  believe  that  there  fhould  be  a  folemn  Co- 
venant betwixt  the  Father  and  the  Son  ,  upon  which  never  any 
man  fhould  be  the  better ;  Did  ever  any  finner  get  any  thing  by 
this  univerfal  Covenant  ? 

5.  We  may  preach  the  Gofpel  to  all  upon  an  indefinite  Propo- 
rtion, He  that  believeth  fhall  be  faved,  and  we  need  not  to  alien: 
an  univerfal  Covenant ,  for  the  univerfal  preaching  of  the  Go- 
fpel. This  was  the  great  reafon  that  prevailed  with  thefe  worthy 
men  to  aflert  fuch  a  Covenant.  I  know  no  Covenant  but  that 
ipecial  Covenant  into  which  the  feed  of  Chrift  were  only  taken. 
I  am  loth  to  fall  into  the  dufty  roade  of  Controverfies ;  all  along 
inthisDifcourfe,  where  I  could  not  avoide  them,  Ihavebutjuft 
croff'd  them  over,  and  fo  prefently  falne  in  again  into  fosne  more 
cftiet  and  private  way. 

Patting 

0 


Sertn.  i  I  •    The  Covenant  of  Redemption  opened.         231 


Parting  by  therefore  thi>  univerfal  Covenant  of  men  more  mo- 
derate, and  the  univerfal  Redemption  of  others  who  go  higher; 
I  {hall  only  Jay  down  that  which  I  judge  co  be  a  great  truth,  ?#*, 
That  'tis  the  Eiett  only  \vho  are  concerned  in  this  Covenant  : 
Such  <and  fuch  perfons  there  were,  (individually  considered) 
whom  God  the  Father  in  his  Electing  Jove  doth  freely  give  to 
Chrift;  forthefe,  and  only  for  thefe,doth  the  Lord  JefUs  engage 
to  lay  down  his  life  ;  Redemption  on  the  Sons  part  fhall  be  no  lar- 
ger than  Slettion  on  the  Fathers  parr,  that  there  may  be 
a  perfect  Harmony  and  Agreement  betwixt  them  in  then- 
love. 

So  then  Beloved,  if  you  would  draw  down  comfort  to  your 
felves  from  this  Covenant,  you  mull  finde  out  this,  that  yoa  are 
the  Ele&  of  God,  chofen  of  him  to  be  Veflels  of  his  mercy  be- 
fore the  world  was ;  Chrift  undertook  to  give  his  life  only  for  thofe 
whom  the  Father  had  firit  given  to  him;  thefe  he  only  pr^y'd  for, 
and  therefore  furely  thefe  he  only  dy'd  for. 

Youle  fay  I  put  you  upon  a  very  difficult  fearch  ;  'tis  true  ,  Ms 
very  hard  for  a  man  to  know  his  Eleclion,but  yet  it  may  be  known; 
otherwife  the  Apoftle  would  never  have  urged  this  as  a  duty  upon 
Chriftians  ,  To  make  their  Elettion  fwe ,  2  Pet.  1. 10.  Taut 
knew  that  the  Theffalonians  were  e letted  of  (jody  1  ThefT.  1.4. 
And  he  did  not  know  it  by  Revelation  only;  No,  he  gives  ano- 
ther account  of  it  -,  he  knew  it  by  way  of  inference  from  what  he 
fawof  God  in  them:  Ver.  5.  For  our  Gojpel  came  not  to  yon  in 
Word  only j  bxt  alfo  in  Tower,  and  in  the  HolyGhoft,  &c.  If 
Eleclion  may  be  known  by  others,  why  not  by  our  felves  f 

I  grant  a  parte  ante,  fo  it  cannot  be  known,  fo  the  book  is 
ckffeu  and  fealed,  and  none  can  open  it,  but  the  Lyon  of  the  Rev.  ?.  $,  g 
Tribe  of  Judah  ;  but  a  parte  pofty  by  fuch  and  fuch  effecls  and 
operations  upon  the  heart,  fo  it  may  be  known. 

Several  of  thefe  mi0ht  be  fet  before  you  out  of  the  Word,  but 
He  only  inftance  in  the  grace  of  Faith.  He  that  believes,  is  cer- 
tainly in  the  number  of  Gods  E.lecl,  he's  a  chofen  Veffel  of  mer- 
cy. All  the  Elecl  fhall  believe,  fooner  or  later  they  fhall  clofe 
withChrhl  upon  the termes  of  the  Gofpel.  John  6.  57.  ^11 
that  the  Father  giveth  me  (there's  Election)  (hall  come  to  me.  (there's 
FaithJ  tAtts  13.48.  As  many  as  mr:  ordained  to  eternal  life,  be- 
lieved.   None  but  the  Eleft  can  favingly  believe, 

The 


3  3 2       Tfoe  Covenant  of  Redemption  opened.    Serm.t  i . 


Thefumof  all  then  for  the  clearing  up  of  your  intereft  in  this 
Covenant  of  Redemption  is  this,  Have  you  the  precious  F*/Y&  of 
Tit.  i .  it         ^^  £/r^ ?  Are  y°ur  k"arts  wrought  up  to  a  blefled  accepting  of 
Chrift  ?  Have  you  ever  had  fuch  a  lenfe  of  (in  and  guilt,  and  mi- 
fery,  as  to  go  out  of  your  felves,  and  only  to reftupon  the  Lord 
Chrirt  ?  Do  you  venture  your  fouls  upon  his  all-fufticient  merits  ? 
Tames  a.  14.  A  nd  is  this  Faith  a  working  Faith,  an  heart-purifying  Faith,  a  fin- 
mortifying  Faith,  a  wotld-overcoming  Faith?  a  Faith  that  clofes 
AtV*'  9'     w^  thrift  as  a  Lord,  as  well  as  a  Saviour?  a  Faith  that  is  for 
1  Jo  n  * .  4.    0^-(jience>  as  well  as  priviledge  ?  Oh  you  that  have  this  Faith,  go 
away  in  peace ,  be  of  good  comfort ;  This  everlafting  Covenant 
betwixt  the  Father  and  the  Son  is  yours,  your  good  was  promoted 
and  fecured  in  this  Treaty  and  faederal  Engagement.  How  much 
doth  this  Covenant  fpeakfor  the  benefit  of  believers  ?.    if  you  be 
fuch,  'tis  all  yours.    By  it  you  are  already  brought  into  a  ftate  of 
Grace;  by  it  you  fhall  hereafter  be  brought  into  a  ftate  of  glory. 
Upon  this  Covenant  Chrift  now  fees  you  as  his  feed,  upon  this  Co- 
venant you  ftiall  hereafter  fee  him  as  your  Saviour  face  to  face  un- 
to Eternity.    To  this  Father,  to  this  Son,  with  the  Holy  Spirit  be 
glory  for  evermore. 


^iJJi3;www?.^^tf^^7.^^^^^^^^^^cr.t 


THE 


W$^ 


Serm.i  t, 


<"&(*$  AttiCo^ 


333 


THE 


CO V  EN ANT 


O  F 


GRACE. 


Heb.  8.  6. 

Bat  now batbhe  obtained a  wore  excellent  mimfiry, 
by  howmnchalfo  be  is  the  Mediatour  of  a  better 
Covenant,  which  was  efiablijhed  upon  better 
promises. 

^gatSsgj  H  E  general  defign  of  this  Epiftle,  is  my  facial 
defign  in  this  Text,  vU.  to  demonftrate  to  you, 
that  you  live  under  the  be  ft  of  gracious  difpen- 
fations ;  that  Jeftu  Chrifr  our  dcfervedJy  a- 
dored  Mediator  of  the  New  Covenant ,  hath 
obtained  a  more  excellent  Miniftry ;  and  by  the 
faithful  difcharge  of  that  Miniftry  ,  more  excel- 
lent benefits  than  either  Mofes ,  the  tjMeffenger- Mediator  , 
or  the  Levitical  Prielts,  jkit  Stationary-Mediators  oi  Ait  Old  Co- 
venant. 

Hh  But 


3  2  a  The  Covenant  of  Grace.  Serm.  1 2 , 

But  now  ]  now  is  not  here  a  note  of  time ,  but  of  cppoftion  ;  as 
in  %/?m,j.  17.  mw then']  /.-.after  the  Law  receivedjfoG™?;/** ; 
or  if  you  will  have  ic  to  rote  the  time ,  'tis  the  time  of  the  Go- 
fpel,  this  laft  time. 

Hath  he  obtain:  d~\t  not  by  ufurpation,  but  by   election  ;  he 
■  A**™     hath  of  divine  grace  freely  received  \ 

t^4  more  excellent  mimjiry  ]  kuIov^s  ,  a  Minifter,is  he  that  doth 
foxhething  at   the  command  of  another,  Heb.i.  7.  and  fo  'tis 
-laid  of  Magiitrat^s,   Rom.  11.6.  they  are  Gods  Minifkrs ;  but 
'tis  chiefly  fpokenofthe  Priefts,  Nehemiah  10.  39.  The  Priefls 
that  mimftet ;  becaufe  they  offer  thofe  things   that  God  requires, 
they  are.faid  to  miniftar ,  Sxodus  28. 35,43.  Chrifts  miniftryis 
more  excellent  than  the  Levitical ;  he  executes  it  partly  on  earth, 
and  partly  in  heaven;  but  he  amplifies  the   excellency,  chiefly 
from  the  excellency  of  the  Covenant  *  ;  and    therefore  it  fol- 
*Fa)\em.      lows,  \.  .,---* 

[  By  how  much  alfo  he  is  the  Mediator  of  a  better  Covenant  •,  ] 
If  you  take  the  old  Covenant  for  the  whole  difpenfation  under 
the  old  Testament,  as  well  Gofpel-promifes  as  thefe  things 
which  are  more  fkictiy  legal ;  then  we  may  truly  fay/ he  old  and 
new  Covenant,  are  for  f.bfiance  rhe  fame  ;  and  therefore  the 
Comparison  relates  rather  to  the/^z?,  than  to  the  n  atter  of  the 

*  Calvin..      Covenant'".    The  Covenant  of  grace  is  difpenfed  with  mdreJU- 

,         t'.tnk,  ckarncffey  zndpower  of  the  Holy  Ghoft  *  ^  and   therefore 

*  Dod*te'     it  may  be  called  a  better  Covenant. 

Which  vPM'eslablifad  Ufon  letter  promipf.~\  3  {ju£k<&  -dV7»<  iv- 
tfdtru  ,  7i%w-  Chryf     He  names  that  v\ hich  m  7  moil  g&$  them 
with  joy,  in  faying  it  is  eftabltfhed  upon   better  promifes!     All 
Cove  ants   confift    in    promifes.     The    Covenants   of  Kings 
and  Princes-  amongft  themfelves,  conhil  in  promifes ,  of  either 
not  hurting,    or   helping  one  another •  the  Covenants  of  Princes 
znd'peop/e  confift  in  promifes ;  the  Prince  promifes  justice,  cl- 
nency^  and  defence  ;  ihz  fecv/e  promife  love,  obedier.c:,  and  gr>- 
nde\;  fointhe  Ccveiiuit  of  grace,  the   flrft   and  chief  part , 
r$0  is  \  It?  HI  be  thy  God,  andof  thy 'feed  )  and  we   promife 
■9  obedience ,  and  mrfk'.p ;  the  promifes  of  the  Old  Covenant 
in  more  upon  HWporal good  things  the  promifes  of  the  New 
Covenant}  are  chiefly  rem-ijjion of  fins,  fanftification  by  the  Spi- 
&c.    and  the  Covenant  is  faid  to  be  eftabliiheds  the  word 

is 


Serm.  t  2.  The  Covenant  of  Grjc:.  2: 


is  viveuGcji-wnu,  q.  n.  Lfgtflatstm.    Law  and  Covenant  are^'oyn 
ether  in  Scripture  ;  r^  /;m  ;.^  //;.:  Covenant  of  6  r<r 

.  r /  /  0  »>*/£  / i  / #  Z"*^  P&  1 . 7  S .  1  o .    The  Ne vy  C6'  n  - 

"taiheth  certain  precepts,  wftjch  everyone  muftobey  thltwiUplv 
taine  the   proinife.     Thus   you    have    the     meaning    '< 
words  ;     The   [  Obprvktton  p. I  ilull    commend    to   you,  is' 
this. 

TheGolpel  Covenant  (or  the  new. Covenant)  is  ihe  be  ft  Covenant 
that  :vcr  God  made  with  man. 

I  will  nor  flay  you  long  in  the  general  notion  of  a  Cov 
the  word  fometimes  fignjnesah  abfolnte  promife  of  God,  wich- 
our  any  reftipujation  •  as  Go:iseug,ageTAentto?\^W-\)  Gen.g.ji. 
nA nd  1 wiUiftablifh  mj .Covenant with  yon,  m  11    nil  p.- 

bean  eff anymore,  by  the  veaters  of a  flood  ,  neither  fhallthere  any 
more  be  a  flood  to  deftroj  the  earth.  \\  hatever  mans  carriage  ihail 
be,  Goiipromiies  that  he  will  no  more  drown  the  world.  -So 
th-  promife  of  perfeverance,  Heb.  %.  10.  Tins  is  the' Covenant 
that  I  will  make  with  the  hotife  of  Ifrac I  after  i  I  ,  fa  'th  \ 

L*rd  ;  J will put  my  Laws  into  their  minds,  arid  write  them 
their  hearts  :  and  I  will  be  to  them  aGod^  and  they  fhall  is  to  me  a 
people.    Gurperfeverance.clQth not  leane- upon  imperfefl  grace,     r 
but  upon  divine  favour ;  but  I  wave  this,  and  fhall  ipeak  ol  Cove- 
nants, as  they  note  the  free  promife  of  God,  with  reftipulation  of 
our  duty  *.  •  came, 

A  Covenant  is,  amicus  flatus  inter  fade  ?atos;[o  Martin \%  friend- 
ly (late  between  Allies^  pray  'coniider  the  feveral  Coverants  the 
Scripture  mentions ,  and  they  are  three;  ramely  the  Natural,Le- 
galy  and  C/ojpel Covenant ;  the*  Natural  commonly  called  the 
Covenant  of  Works,  that  flourifhed  till  the  firtt  fin  ^  the  Legal 
Covenant  that  flourifhed  till  the  Afcention  of  Chrlfi,  and  the 
pouring  out  of  the  holy  Ghoft  upon  the  Apoftles ,  though  it  began 
to  languifh  from  Johns  preaching,  and  began  to  grow  oldthmh- 
out  thecourfe  of  Chrifts  Minmry  ;  the  Gcff  I  Covenant  that 
flouriiheth  from  Chrift  .till  the  end  of  the  world. 

I  fhall  fpeak  but  little  of  the  firft,  fomething  more  of  the  fecond, 
but  dwell  upon  the  laft. 

1.  The  Natural  Covenant ,  is  that  whereby  God  by  the  right 
of  Creation,  doth  require  a  perfect  obedience  of  all  man-kind  , 
and  promifeth  a  moft  blefled  life  in  Paradife  to  thofe  that   obey 

Kh  2  him; 


• 


z  Ibe  Covenant  of  Grace.  Serm.  i  z. 

him,  and  threatened)  eternal  death  to  thofe  that  difobey  him, 
that  it  may  appeare  toalhow  he  loves  righteoufnefie  and  hcli- 
nefle;  how  he  hates  impiety  and  wickedneife.  In  this  Covenant 
I  (hail  confider  but  thefe  three  things. 

i.  Gids  condifcention,   that  he  would  enter   into    Covenant 
With  man  -9  God  was  at  liberty  whether  he  would  create  man  or 
not  •  and  when  God  had  made  this  glorious  Fabrick  ,  there  could 
be  no  engagement  upon  him,  behdes  his  own  goodneffe  to  keep 
it  from  ruine.     Matth.  20.  15.  Is  it  not  lawful  for  me  to  do  what 
J  will  with  mine  own}  but  man  having  art underftanding,and  will, 
to  comprehended  obferve,the  Laws  given  him  ,  had  a  natural 
obligation  to  duty ,  which  can  no  way  be  diflblved  ^  there  is  no 
power  in  heaven  or  earth  can  difoblige  man  from  loving  and  0- 
bey'wg  God.     Now  that  God  will  deale  with  man  not  ftimmo  ju- 
re   not  imperioufly ,  and  threateningly ;    but  magna  comitate , 
that  God  will  deale  with  man,  as  with  his  friend  ;  and  though  he 
may  Clive  what  Laws  he  will ,  yet  he  will  give  none  but  what  are 
eafie&,  and   yet  make  them   more  eafie ,    by  bountifully    re- 
warding  an    eafie   obedience  ;    this  fpeaks    wonderful   con- 
difcention. 

2.  Thefecondthingconfiderablein  the  Natural  Covenant  is 
wans  duty  ,  which  conhfted  in  the  knowledge,  and  love  of  Gcd ; 
whence  would  have  proceeded  piety  to  God,  juftice  and  love  to 
man  ,  this  was  mans  natural  duty  ;  for  we  muft  ditfinguifti  the 
duty  from  the  Symbole  of  duty.  IS^atural  duty  confiftei  h  in  thofe 
things  that  are  good  in  their  own  nature ,  and  not  in  thofe  things 
that  are  only  good  btcaufe  God  commands  them  ;  the  Law  about 
the  forbidden  fruit ,  was  only  for  the  tryal  of  mans  obedience  ; 
for  had  not  the  divine  command  intervened  ,  it  would  have  been 
as  lawful  for  man  to  have  eaten  of  that  Tree ,  as  any  other  Tree  in 
Paradife ;  but, 

3.  The  laft  thing  I  ffialf  mention  concerning  this  Natural  Co- 
venant, is  the  1*  rem  f  of  Reward  ;  now  that  confided  in  a  per- 
petual life  ,  flowing  with  all  manner  of  good  things,  agree- 
able to  the    foule    and   body    of  man '  in    that    perfect   e- 

fiafe. 

2.  The  ricon,l  Covenant  was  the  Lcgd->  nowth-  Legal  Cove- 
nant, is  that  wheuhyGoddid  r  7  v  V  of  the  pope  of  Ifra.  lyobedi- 
&ce  no  ti: c  Moral ^Ceremonial  and  jad'cial  Law,  and  to  that  obedi- 


tr.G.ey 


derm. i  £•  i  m  covenant  oj  \arace.  237 


Wf,  he  promifed  all  forts  of  ble flings  m  the  Land  of  Canaan ;  and 
to  ih:  dlf '  bedier.t,  he  denounced  mo  ft  fever -e  cur fes  and  death;  and 
alt  to  this  end,  that  he  might  bring  them  to  the  future  Mef- 
fiah. 

Here  I  fhall  propofe  the  fame  confederations  ,  as  in 
the  former  Covenant  ;  only  fomething  more.  Therefore 
confider.- 

1.  Gods  condif cent  i^n  is  fingularly  obfervable ,  that  ever  he 
would  enter  into  another  Covenant  with  man  when  the  firft  was 
broken  ;  this  Mo  fes  ufeth  as  a  mighty  Argument  to  perfwade  If- 
rael  to  obferve  the  Covenant,  Deut.  4.  from  the  32.  to  the  40. 
verfe.  Asl^now  of  the  dayes  that  are  faft  ,  which  were  before  theet 
ft  nee  the  day  that  God  created  map  upon  earth  ;  and  asl^  fiom  the 
one  fide  ofheav.n  unto  the  otter,  whether  there  hath  b.en  any  fuck 
thirig  as  this  great  thing  is  ,  or  hath  been  heard  like  it.  'Did  ever 
people  hear  the  zoic e  of  God  (peaking  out  of  the  mid  ft  of the  fire  ,  as 
thou  haft  heard ,  and  live}  Or  hath  Cjod  affayed  to  go  and  take 
him  a  Nation  from  the  mid  ft  of  another  Nation,  by  temptations,  by 
ftgnes,  and  by  wonders  ,  and  by  warre  ,  and  by  a  mighty  hand,  and 
by  a  ftretcled-out  arme  ,  and  by  great  t err  ours,  according  to  alt  that 
the  Lord  your  God  did  for  you  in  £gypt  before  your  eyes,  &c.  thou 
fh alt therefore  keep  his  Statutes,  and  his  Commandment s, which  I  com' 
mand  thee  this  day,  that  it  may  go  well  with  thee,  and  thy  children 
after  thee,  &c. 

2.  ConRdzr  mans  duty  in  the  Legal  Covenant ,  and  that  is  obe- 
dience to  the  moral  Law  ;  to  which  was  added  the  Ceremonial Law, 
for  a  Rule  and  Direction  in  the  worfhip  of  God  ;  and  the  judi- 
cial Law,  which  was  their  divide  policy  for  the  government  of 
the  State. 

Allthefeare  comprehended  in  ths  ten  Commandments ;  but 
the  more  particular  their  directions  were,  the  more  plain  was  their 
duty  ;  and  the  truth  is,  it  was  but  need  that  they  fhould  have  par- 
ticular direction,  when  their  Legal  Covenant  neither  admitted  of 
faith  in  the  Redeemer,  nor  repentant?  of  fin  ;  for  pardon  of  fin, 
andcurfefor  finareinconfiftent.  Cjal.  3.  10.  Asms.ny  as  are  of 
the  works  of  the  Law, are  under  the  Curfe  ;  for  it  is  mi:vn ,  \fur- 
fed  is  every  ove  that  continuth  not  in  all  things  which  aye  written  in 
thtbock^'f '  th.  Law,  to  do  them;  .As  many  as  depend  upon  the 
woiksofthe-Law  for  Juftifrcation  >  are  under  tne  cujfe;  and  the 

Hhj  Law 


ago 


i  m  wvenam  of  u  race.       aerm.  1 2 


Law    discovered    no    other    way    of    Juftincation    but    by 
Works. 

3.  The  third  thing  considerable  in  the  Legal  Covenant,  is  :he 
promift  that  God  made  to  thole  that  obeyed  it,  and  that  was  p?r- 
pctual  happinef>  in  the  Land  of  Can.' 

[  By  the  way  to  prevent  miftakes  J  do  no:  fay,  neither  will  the 
Scripture  at  all  warrant  any  fuch  aiTertion,  as  that  the  Fathers  un- 
der theOldTeftament  had  only  temporal  promifes;  they  had  fal- 
vation  promifed  them,  and  pardon  of  fin  promifed  them;  but 
■thanks  to  the  G  off  el  for  thoje  from  fas  ;  the  Apodle  cells  usfiaf. 
3.17.  The  Covenant  that  v.  as  confirmed  before  of  God  inChrifi, 
the  Law  which  yeas  fmfe  hundred  and  thirty  ye^rs  after ,  can- 
not dij annul! \that  it  few  I A  mak$  the  prom: Je  of  none  cffell ;  the 
Morning  Star  of  the  Gofpel  Covenant  that  ihone  upon  Abra- 
ham foure  hundred  and  thirty  years  before  the  Legal  Covenant 
was  given, did  (Line  thorough  that  dark  difpenfation.  ] 

Buttofpeakof  the  /.*£*/•  promifes  as  L'gal ,  fo  they  are  of 
temporal  good  things,  and  they  were  made  to  wsrkj1  not  to  faith; 
.  Rom.  4.  4.  To  him  thai  wtrketh  is  the  reward  not    reckoned'  of 
a  race,  b'st  of  debt. 

4.  The  fourth  thing  considerable  in  t his  Covenant  vvhich  had  i^o 
-place  at  all  in  the  former,  is  a  (Jliediaior  ;  Now  the  Mediator 
-of.  the  Covenant  (tricTly  legal  was  U\dofes  ;  for  That  needed  on- 
ly a  meer  man,it  not  admitting  of  fatufaSion,  nor  reconciliation, 
of  mercy,  nor  pardon  ;  cMo/es  might  ferve  as  a  Meftenger  to 
make  known  themir.de  of  God  unto  the  people.  'Bent.  5.  5.  / 
ficod  b'.trve  n  tie  Lord  and y on  at  that  time ,  to  (hew,  you  the 
V/ord.  of  the  Lord  ;  in  the  Natural  Covenant,  communion  with 
God  was  natural  unro  man,  and  fo  there  needed  no  Mediator. 
In  the  Leg4.  Covenant,  man  was  rather  confidercd,  as  what  he 
(hould  be,  than  what  he  was;  and  fo  a  meer  man  was  able  in  the 
name  of  the  people  to  promife  obedience,  and  in  the  name  of 
God  *:oproiTiifea  ravd™?, and. this  Mcfjs  did;  you  have  both  ve- 
ry plain  in  Deut.  5.  The  people  do  as  it  were  iay,Go  to  God  from 
US  upon  this  Errand  ;  Ver.  27.  Go  thoti  n^ar  ,  and  hear,  ail  that 
the  Lord  oar  Cjod  fhall  fay,  and  jpe,il^th.u  un:o  $ts  all  that  th: 
Lord  onr  God  {hall  jpeak^  unto  thee,  and  we  will  hear  it,  . 
it ; .  and  God  doth  as  it  werelay,  Go,difmifs  them  with  this  blef- 
.  fingif  they  will  be  obedient:  £V.  .28..  29,  50..  */{nd.  th?  Lord 

heard 


Serm.i  2.        The  Covenant  of  Grace.  23^ 

■ —  -■  ■  

heard  the  voice  of  yo:rr  words  when  ye  tfake  unto  me  y  I  have 
heard  the  voice  of  tke  words  of  this  people  which  they  have  ffg- 
ken  unto  thee,  they  have  we'd  [aid  all  that  they  have  (pollen;  O 
that  there  w-re  ftich  ar.  h-rrt  ik  them  that  they  wau/d  fear  mey 
and  keep  all  my  Common dyneiks  a  I  ir  ayes,  that  it  might  be  well 
with  them,  and  with  their  children  for  ever',  \jo  Jay  to  them , 
Get  you  into  your  Tents  again;  q.  d.  If  chey  will  keep  their  pro- 
-  mite,  allure 'them  I  will  keep  mine,and  thus  much  concerning  the 
Covenant  rtriftly  Legal. 

3.  The  third  Covenant  is  the  G  ffel-Covcnant,  and  here  Belo- 
ved, here  is  (  zS  ..*/.  2:.  <.)  the  Ever/afing  Coven. n:,  rrdered 
in  all  things,  and  fire  ;  Thisis  all  our  faivation,  and  all  our  de- 
fire  :  Here  is  the  letter  Covenant,  eikblifhed  upon  better  pro- 
mifes !  But  I  mutt  explain  it,  before  I  admire  i:  .•  The  Gcrfel 
Covenant  is  that  thereby  God  upon  the  condition  propounded  of 
faith  in  Chrift,  promt f-th  remifjion  of  fins  in  his  blood  ,  and  a 
heavenly  life,  and  that  for  this  end,  that  he  might  fhew  forth  the 
riches  of  his  mercy  *.  *  Carnero, 

Here  I  fhall  propofe  the  fame  confederations  as  in  the  former 
Covenant,  only  (till  fomething  more,  and  more  comfortably  con- 
fiderable ;  in  the  consideration  of  the  perfons  conrra&ing,  name- 
ly, God  and  man,  according  to  the  propofed  method. 

1.  Con  rider  Gods  gracious  condefcentiov.     And  now  Beloved, 
that  I  have  named  Gods  gracious  condefcentioi,  were  my  heart 
but  duly  affe cled  wi  h  ir,  it  would  conftrain  me  to  flop,  and  pur 
in  a  large  Parentheh's  of  admiration  before  I  fliouldfpeak  a  word 
more;     Hill  God  after  the  lofs  of  the  natural  comm%nirn,wkere- 
in  he  created  -man  ;  will  God,  when  man  dreads  his  L^itajefty  , 
and  trembles  at  his  revenging  juftwe  \  will  God   then  as    a  mer- 
cifulFather^  enter  into  a  Covenant  of  peace  with  poor  undone  fin- 
hfcirxj  affrighted  with  tl  e  fenfe  of  fin  an  I  wrath\     O   the   incom- 
prehenfhle  ( o-:def cent  ion  of  f  ch    Hnfe&chakU   riches    of     race  \ 
that  grace  f  o.'ild  abound  according  to   fins   abound' ng  ,    when  fin 
cver-fiow  a   all  it?  banks*,  that  God  (hould  make  away  thorough 
the  deep  Into  the  heavenly  Canaan,  never  can  tve  enough  admire 
fuch    Extafying   grace  !      This   is    the   firit     tiling   confide- 
rable. 

2.  The  fecond  thing  considerable,  is  the  duty  which  God  re- 
quires in  this  Gofpel  Covenant,  and  that  is  Faith',  faith  whereby    , 

we 


iq  0  Tbe  Covenant  of  Grace.         Serm.  i  z. 

we  embrace  the  remedy  offered  us  :  We  want  a  pardon,  and  no- 
thing but  faith  can  receive  it  >  we  want  pexfeci  Righteoufnefle , 
and  nothing  but  faith  canfurnifh  us  with  it ;  we  wane  that  which 
may  make  this  Covenant  effe6\ual  to  us,  and  make  it  a  bleiling  to 
us ,  and  nothing  can  do  any  of  thefe  things  but  faith  ;  faith 
is  the    ^Antecedent  Cor.dtion  ,    for    which    the  Reward    is 


inven. 


3.  The  third  thing  confiderable  in  the  Gofpel  Covenant,  is 
the  pror,;ife ;  Now  the  promife  of  the  Gofpel  Covenant  is  com- 
prehended in  the  word  Salvation;  therefore  the  Gofpel  is  called 
the  falvation  of  God  :  zAtts  28.28.  And  this  is  the  great  buti- 
nefle  of  Chrift  to  be  a  Saviour  ;  If  a.  49. 6.  That  then  mayfl  be 
my  [alvatibn  to  the  end  of  the  earth ;  when  the  tsingels  prea- 
ched the  Gofpel,  they  thought  they  could  not  exprefle  their  news 
in  better  language,  than  to  tell  people  of  falvation;  that  muft 
needs  be  great  joy  to  aH  people.  In  ihort,  when  Gofpel  Mini- 
sters come  clad  with  garments  of  falvation^  as  Heraulds  do  with 
the  garments  of  their  Office,  then  Saints  may  well  fhout  aloud 
for  joy ,  Pfal.  132.  16.  Now  this  promife  of  falvation  con- 
tains all  Gofpel  promifes  in  ky  but  they  are  reduced  to  thefe 
foure. 

1.  J ujlif cation  \  this  is  a  priviiedge  which  other  Covenants 
were  unacquainted  with;  and  without  this  what  would  become  of 
poor  finful  man  ?  And  this  may  well  be  the  firft  great  Gofpel  pro- 
mife; I  might  name,  not  fomc  Verfes,  but  whole  Crnpters  to 
prove  it.  Rnm.  4. and  5.  Gal.  5.  and  4.  but  in  a  word,  if  you 
would  know  the  prccioufnep  of  this  promife ,  As^  thofe  that 
have  b:t:  felt  what  fin  />,and  they  will  tell  you. 

2.  The fecond  promife  contained  in  Gofpel  falvation,  is  San- 
Uification.  Rom.  8.  2,  5,4.  The  Law  of  the  Sprit  of  life  i» 
Chrifi  hah  made  me  free  fom  the  Law  of  fin  and  death  ;  for 
what  the  Law  could  not  do  in  that  it  was  weakjhrotgh  theflefb, 
God  fending  his  own  Son  in  the  lil^neffe  of  finful  fiefh ,  and  for 
Jin  condemned  fin  in  the  flefb>  that  the  righteonfneffe  of  the  Law 
might  be  fulfilled  in  us,  who  wall^not  aftr  the  fiejh  ,  but  after 
the  Spirit:  q.d.  The  efficacy  and  power  of  the  fan&ifying  Spirit 
which  gives  life  to  believers,  frees  us  from  the  tyranny  of  fin  and 
death;  and  whereas  the  Law  by  reafon  of  the  corruption  of  our 
nature,  could  not  make  us  pure  and  perfect,  but  rather  kindled 

than 


Serm.12.  The  Covenant  of  Grace.  241 

than  extinguifhed  corruption  ;  God  hath  cloathed  his  Son  vvirh 
our  flefli,  fo  take  away  the  guilt  and  power  of  fin,  that  his  perfect 
righteoufneffe  might  be  imputed  to  w,  and  fulfilled  by  us  ;  than 
we  might  not  live  according  to  the  morion  of  our  finful  narure,but 
according  to  the  motion  of  his  holy  Spiric. 

3 .  The  third  promife,  is  the  refurreciion  of  the  body  :  You 
know  the  penal  y  of  (in,  is  the  death _  of  foal  and  hod) ;  though 
the  foul  be  immortal,  yet  its  being  miferable  for  ever,  may  fadly 
be  called  an  Eternal  death  :  Now  lee  the  guilt  of  (in  be  aboiifhed, 
and  you  do  therewith  aboiiih  the  punifhment  of  it ;  for  guilt  is 
only  an  obligation  to  punijhment ;  let  fin  b-  pardoned ,  and  the 
firmer  is  freed  from  death  ;  and  though  believers  dye,  yet  it  is  as  a 
come  of  wheat  falls  into  the  ground,  they  thereby  obcain  a  mul- 
tiplied life.  John  6.54.  Whofo  eateth  my  flefb,  anddrinkeih  my 
blood,  hath  Eternal  life,  and  I  will  raife  him   up  at   the  I  aft 


4.  The  laft  promife  is  Eternal  life,  afpiritual,  blefled,and  im- 
mortal life  in  heaven.     John  3.  16.  God  fo  loved  the  world,  that 
he  gave  his  only  begotten  Son,  that  whofoever  believeth    in  him 
fhonld  not  peri  ft),  but  have  Ever lasting  life:  The  Covenant  of 
Grace  is  excellently  fitted  to  bring  us  to  the  chiefeft  good  :   Now 
thechiefeftgoodconfiftsin  communion  with  God;   that  was  bro- 
ken by  fin,  and  can  never  be  perfectly  recovered,  till  fin  b-1  abo- 
lished ;  therefore  when  the  guilt  of  fin  is.  taken  away  by  Juftlfica- 
tion ;  and  the  filthineffe  of  fin  is  taken  away  by  Santtificaticn ;  and 
the  penalty  of  fin  taken  away  by  Refurrettlon;  then  ,  what  can 
hinder  our  communion  with  God}  when  we  have  or.ce  obtained 
perfect  holmeffe ,  nothing  can  hinder  us  of  perfect   happlnejfe. 
Thus  you  have  the  promife  of  the  Gofpel- Covenant ,  which  was 
the  third  confiderable  in  it. 

4.  The  fourth  thing  to  be  confidered  in  the  Gofpel-Covenanc,  is 
the  CMediator  of  this  better  Covenant,  and  that  is  Jefns  Chrift, 
God-m^nbleffed  for  ever,  through  his  dignity  he  hath  purchafed 
falvation.  Hebr.y.  12,14.  ^7  ^  or9r2  blood  he  entred  in  met 
into  the  holy  jL.ce,  having  obtained  Eternal  Redemption  for  w  ; 
how  much  more  fhaH  the  blood  of  Chrift,  who  through  the  Erer- 
nal  Spirit  effered  him f elf  without  ifot  to  <j  id,  &c.  And  he  is 
not  only  the  Author  of  Eternal  falvation  by  his  merit  and  tffic;.cy, 
but  the  moft  abfolutc  example  and  pattern  to  us,  how  w?  flvmld 

I  i  walk 


242  T-he  Covenant  of  Grace.         Serai.  \  2. 


walk  that  we  may  obtain  his  pnrchafed  falvation.  Rom.  8.  29. 
God  did  predestinate  us  to  be  conformable  to  the  Image  of  his 
Sonne  ,  that  he  might  be  the  first  born  among  many  brethren* 
I  Cor.  15.45?.  -And  04  we  have  born  the  Image  of  the  Earthly  y 
we  (hall  aljo  bear  the  Image  of  the  hsavenly.  And  this  is  the 
only  Covenant  whereof  Chri/r  is  ^Mediator ;  the  fuft  Covenant 
needed  no  Mediatory  the  Old  Covenant  as  Legale  take  it  without 
ksfprinklingof  Gofpel,  and  fo  chiefly  Mofes,  but  in  all  refpe<5ts 
meer  men  were  Mediators',  but  of  the  New  Covenant  Chrifl 
was  Mediator  ;  but  this  I  fhall  leave  to  be  enlarged  by 
another. 

5»  The  fifth  thing  to  be  eonfidered  in  the  Gofpel- Covenant,  is 
the  efficacy  of  it.    I  did  not  fo  much  as  mention  the  efficacy  of 
the  former  Covenants ;  for  there  was  never  fo  much  as  any  one 
made  happy  by  them ;  'tis  fadly  true,  that  the  threatnings  of 
punifhment  for  the  neglect  of  duty  took  hold  of  them;    the 
threatnings  feemed  plainly  to  belong  to  the  nature  of  thofe  Cove- 
nants; but  in  the  Gofpel  Covenant  'tis  otherwife  j  for  it  is  faid  > 
John  5.  36.    h&"  abides  J   which  fhews   that   the  wrath  was 
brought  upon  them  by  the  violation  of  the  former  Covenant ,  he 
fpeaks  as  of  that  which  was  upon  them  already. 

[  But  yet  miftake  not,as  if  refafwg  the  Gofpel  were  no  fa ,  or 
not  pwijhed;  they  fin  more  grievoufly,  that  fin  againft  ^  off  el 
love,  than  they  that  fin  only  againft  Legal  goodnefi  ;  but  wrath 
doth  not  jroperly  belong  to  the  Effence  of  the  Gofpel.] 

Thusyou  have  the  firft  thing  I  undertook,namely,the  nature  of 
the  Covenant /^fr/Wj  eonfidered;  the  fecond  is  the  compara- 
tive excellency  of  the  New  Covenant  above  others ;  I  will  be 
brief  in  fhevvingits  excellency  above  the  Covenant  of  W?r£/,more 
large  in  {hewing  you  how  'tis  better  than  the  Old  Covenant  of 
Grace. 

[Only  fuppofe,  to  prevent  miftakes,that  each  CovenAnt  h  in 
its  own  k^nd  mo  ft  f  erf  eft  ,and  moft  accommodated  to  the  ftate  of 
the  people,  and  to  the  pxrpofes  for  which  they  were  in* 
limited. 

This  premifed :  ] 

"Firft,  The  New  Covenant  of  Grace  is  better  than  the  Cove- 
nant of  rHature;  I  forbear  to  fpeak  of  the  agreement  and  diffi- 
rer.es  of  them,  I  fhall  fpeak  only  of  the  excellency  of  this  better 
Covenant,  1.  The 


—    ■  «■»■ 


Serm .  i  a .        The  Covenant  of  Grace .  243 

Ii  The  C0V€narst  °f  ^r£/  vvas  a  Declaration  of  Gods  J/.'- 
7?/V^  than  which  nothing  can  be  more  terrible  to  a  guilty  (inner; 
but  the  Covenant  of  GVrfc?  is  a  Declaration  of  Gods  w^r^  rt* 
C^Wy?,  and  Jec  the  overwhelmed  confeience  fpeak ,  is  not  this 
better  ? 

2.  The  Foundation  of  the  Covenant  of  Works,  was  the 
Creation  of  man,  and  the  integrity  of  his  nature ;  the  Foun- 
dation of  the  Covenant  of  Grace,  is  mans  Redemption  by  Jefus 
Chrift. 

3.  The  Promife  of  the  Covenant  of  Works,  was  eternal  life  in 
Paradife;  the  Tromife  of  the  New  Covenant,  is  eternal  life  in 
Heaven. 

4.  The  Covenant  of  Works  had  no  ^Mediator ,  no  poinbility 
of  recovering  the  leaft  flip  ;  the  New  Covenant  is  ratified  in  the 
blood  of  the  Son  of  God ;   'tis  compofed  on  purpofe  for  our- 

relief  * :  Thus  the  T^jtp  Covenant  is  better  than  the  Covenant  of    *  earner^ 
Works. 

Secondly,  The  Gtff>el-Covenajit  is  better  than  the  Old  Cove- 
nant of  Grace.    Beloved,  you  may  obferve,I  do  not  fay  better 
than  the  Covenant  ftrittlj  Legal;   but  better  than  the  whole 
*Dilpenfation  which  the  Jews,    ar?d    all   other  Believers   lived 
under ,  before  C^ifis  Incarnation ;    better  than  the  Old  Do- 
clrine   ef  fpiritaal  ^  grace    delivered  by  Mofes   and   the  Pro- 
phets, openly  promifing  Eternal  life  unto   the   Fathers ,    and 
the    Dull  people  of  the  Jews ,   under  the  condition  of  perfect 
obedience  to  the  Moral  Law ,   together   with  the   intolerable 
burdens  of  Legal  rights ,    and  yoke  of  moft  ftraight  Mofai- 
cal  policy ;    but   covertly    under   the  condition   of  repentar.ee , 
and  faith  in  the  future   Mejfiah ,  .prefigured  in  the  fhadowej 
and   types  of  Ceremonies  ,    that  by  this  forme  of  Divine 
worship  and  policy ,  a  (tiffe-necked  peopk  might  partly  be  ta- 
med ,    and  partly  be  brought  to  Chrift ,   that  lay  hid  under 
thofe  Ceremonies.     So  that  in  fhort  you  fee  the  Old  Testa- 
ment, or  the  Old  Covenant  ,  .  (  for. by  a  Metonymie  they  are 
chiefly  one  and  the  fame  thing ;  and:he  Apoftle  plainly   fo  ex- 
prefleih  himfelf,  2.  Tor.  3.  14.  tint  ill  this  day  remaineth  the  fame 
vaile  mtaken   aas.y  in  the  reading  of  the  Old  Te (lament,  which 
vaile  is  done  away  in  Christ-  ;  and  this)  contains   thefe   three 
things. 

I12  i.The 


o  4  4  The  Covenant  of  Grace.  Serm.  1 2 . 


*  Yn£ia. 


1.  TheoldkindofdoSrine  which  was  openly  and  principally 
Legal-,  covertly,  and  leffe  principally, Evangelical. 

2.  The  old  way  of  worfhip,and  Legal  Prieft-hood. 
5.    That   Mofaical    policy    which   was    tyed   to   on*   peo- 
ple *. 

This  Covenant  was  made  by  God  to  Adam,  prefently  after  the 
fall,  G .n.  5. 15.  afterward  to  Abraham  and  his  pofterity ,  Gen. 
17.1,2,7,8.  Thefym.boleofthis  Covenant  was  circumcifion  ; 
fromverieio.  to  the  14.  I  forbear  further  particularifing  to  whom 
it  was  often  renewed  and  confirmed ,  whereupon  it  is  called  the 
Covenants ;  %jm.  9. 4.  Ephef.i.ii.  Now  the  New  Covenant 
of  Reconciliation  to  God  oy  thrift  exhibited  in  the  flefh  ,  is  the 
better  Covenant.  The  Gofpel  is  the  Table  of  the  NewTefta- 
ment ,  longi  div'mior  quam  f mar  agdlna  Hermetic,  far  beyond  the 
EmerauldlMzoi  Hermes ,  which  the  Chymifts  vainly  boaft  to 
yield  the  Philofophers  ftone  to  enrich  all  perfons ;  and  the  Pa- 
nacea that  cures  all  difeafes ;  here's  the  ele&  and  precious   (lone. 

*cncn  Syntag,  x  Pet*  2t  6  *'    Bat  *  wiil  cpme  t0  Particulars>  onty  preniifing  this 
'  Caution. 
£.      .  Let  not  any  thing  I  fhall  fay  be  interpreted '  as  if  I  put  an  ho* 

a  m*  ftile  contrariety  between  the  Old  Covenant  and  the  New  ;  infpi- 
ritual  practice  they  yield  fpiritual  help  to  each  other ;  JtifHn 
tJMartyr  faith,  that  grace  is  not  according  to  the  Law,  nor  againfi 
the  Law,  but  above  the  Law  ;  therefore  they  are  not  adverja,  but. 
diverfa;  the  G,oJpel  in  Scripture,  is  called  the  Law,  Ifa.2.  3.  on- 
ly 'tis  the  Law  of 'faith,  Rom.  3.27.  and  the  Law  of  the  Spirit, 
Rom.  8.  2.  therefore  when  we  advance  the  Gcfpelj  Rom.  ?.  31. 
do  vpe  then  make  voide  the  Law  through  fa:th  f  God  for bid ,  yea, 
wc  eftablifh  the  Lay*.  Gal .  }.  21 .  Is  the  Law  then  againfi  the  fro- 
mijes  of  God  ?  God  forbid;  for  if  there  had  been  a  Law  given,, 
■which  could  have  given  life,  verily  righteoufncjfe  fbould  hav  been 
by  th~  law. 

The  believers  in  the  Old  Teftament,  were  faved   by  the  free 

CtthalA  mercv  0f  God  in  Chrili.  Heb.  p.  1  5.  Be  is  the  Mediator  of  the 
NewTefiamm ,  and  by  means  of  death,  for  the  Redemption  of  'the 
tran'greffioxs  that  were twd>r  the  firft  Teftament,  they  which  are 
c riled,  night  receive  the promife  of  eternal- inh.ritaxce.  And  their 

Vtecov.l.c.  cacraraentsan(^ourS)  fealed the  fame  hing ,  1  for.  10.3,4.  They 
did  til  eat  the  fame  fpiritual  me  >rt  ,  and  did  all  drink^  the  fame  fpi- 

rit/i/J 


Serm.i  i.  The  Covenant  of  Grace.  H$ 

ritual  drin^f or  they  dranf^of  that  ffiritual  Rock  that  followed  them> 
and  that  %ocl^  was  Christ. 

This  premifed,  I  fhali  now  fliew  you  the  excellency  of  the  Go- 
fpel-Covenant. 

i.  The  £/<?/jk/-Covenancis  a  better  Covenant  than  the  Legale 
in  refpeS  of  its  Original,  and  manner  of  patefa&ion  ;  'tis  true, 
they  have  both  one  principal  efficient  caufe ;  but  the  Law  may 
in  ibme  fort  be  known  by  nature  ;  it  was  written  in  mans 
heart  at  the  firft,  and  the  character  is  not  wholly  worne  out;  Rom. 
2.15.  ThzGentUss  iliew  the  work  of  the  Law  written  in.  their 
hearts;  but  now  the  Gofpel  was  immediately  manifefted  from 
God  to  the  Chun  h  alone.  Jch.  1.18.  No  man  hath  feen  God  at 
any  time  ;  the  only  begotten  Son ,  which  is  in  the  bofove  of  the  Fa- 
ther,  he  h At h  declared  him.  Mat.  i<5.  16,17.  And  Simon  Tetw 
anfwered,  and  faidy  Thou  art  Chrift  the  Son  of  the  living  God  ;  and 
Jefns  anfweredj  and  j "aid  unto  himy  Blejjed  art  thou  Simon  Bar- 
Jena  :  for  flefl?  and  blood  hath  not  revealed  it  unto  thee ,  but  my  Fa- 
ther which  is  in  heaven  *,  It  fo  farre  tranfeends  the  capacity  of 
humane  reafon ,  that  reafon  cannot  fo  much  as  approve  of  it ,  Gerhard.  Ai- 
when  it  was  revealed,  without  inward  illumination,  and  perfwafwwg. 
on  of  the  HolyGhoft;  1  C*r.  2.  9,10,14,15.  Eye  hath  not  feen, 
nor  ear  heard^  neither  hath  it  entered  into  the  heart  of  man  ,  the 
things  which  God  hath  prepared  for  them  that  love  him;  but  God 
hath  revealed  them  unto  us  by  his  Spirit;  for  the  Spirit  fear  cheth  all 
things ,  yea,  the  deep  things  of  G°d  ;  but  the  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God,  for  they  are  foolifhnefie  unto  him; 
neither  can  he  know  them,  bzcaufe  they  art  ffiritually  difc:med  ;  but 
he  that  is  jfiritual,  ju  Igcth  all  things  ;  and  hereupon  it  is  called  the 
Njw  Covenant ;  not  in  refpeft  of  the  time,  that  it  had  no  being 
before  the  incarnation  of  Thrift ,  but  in  refpeft  of  the  knowledge 
of  it;  the  knowledge  of  th:  LegalCovenant  was*  born  with  us, 
and  it  was  fore-known  to  nature;  but  the  Gofpel-Covenant  was 
who'iy  new,  reveakdfromrhe  bofome  of  the  Father,  it  was  ad- 
miniitre  i  by  new  Officers,  confirmed  by  ne.v  Sacraments,  let  in- 
to the  hearts  of  people  by  #f^'pouringsout  of  the  Spirit;  there- 
fore the  Apoflle  prayes,  E  bef.  i#  17,  1 S.  *  Thf.t  thz  God  of  o.<r  *  Maccov'ms, 
Lo-'d  J 'e fttsC.hr> 'ft ,  the  Father  of  glory  ,  may  give  unto  you  the 
Spirit  of  wi  dome  ,  and  re -elation  in  the  kpcwledge  of  faiM  ;  tie 
eyes  of  yonr  understanding  being  enlightened ,  that  ye  may  f<now  what 

I  i  3  « 


246  Ike  Covenant  of  Grace.  Serni.  n# 

if  the  h:-piofl:n  calling  ,  and  what  the  riches  of  the  glory  of  his  in- 
i  riffc*  in  r/^  Stints.    God  would  never  have  inftitutea  the  Le- 

i;al  £  ovenar.t  but  for  the  Goipels  fake  ,  Gtbu.  ^24.  ivhenfirc 
ohr  S  J: oil-master  tc  bring  hs  us  c  thrift;  The  Law 
wasamarp  School-mailer,  by  meanes  whereof,  the  refra&ory 
and  contumacious  minds  ofthejewifh  people  mi^ht  be  tamed; 
for  Rem.  1  c.  4.  thrift  a  the  end  of  the  Law  for  righteoxfnefito  ev.- 
ry  oneth.it  bclieveth. 

:.    L.e  G^'- Covenant  is  better  than  the    Legal,  in  refped 
of  the  manner  of  it;  the  Law  was   a  Doctrine  Qt  works,  com- 
manding and  prefcribing  what  wclnould  be,  and  what  we  ihould 
;    kjI\.  2.12.  And  the  Law  Unit  of  faith,  but  the    man  that 
doth  them,  fbailhein  them.    But  now  the  Gofpel  requires  faith 
in  (Thrift  for  righteoufhefle  and  falvacion.     Rom.  }.  n.  But  now 
the  rightco*  nejfe  ofGcd  witr.ont  the  Law  is  manifefted  ;  therefore 
faith  Auguftins  ,  faith  obtair.es  what  the  Law  commands  ;  we  have 
.  gf&t    no  help  &om  the  Law T  ;  the  condition  of  the  Law  is  fimply  im- 
poiftble  ;  it  finds   us  ftnners,  and    leaves  no   place  for   repen- 
*  Cimtro.     tance  *  ;  and  notwithstanding  ihtftri?\Hng  of  Gofpel  that  there 
was  with  the  Law  ,  yet  it  was  but  obfeure.  And   that  inall  be  the 
next  particular. 

;.  The  Gofpeir Covenant  is  better  than  the  Lega',  in  refpe&of 
the  manner  of  holding  forth  Thrift  in  it;  though  the  Gofpel  is 
one  and  the  fame  whereby  all  Saints  are  laved  in   all    times;  for 
there  was  not  aw  way  of  falvationthen,  and  another  fince.  Atls 
1 0.45.  To  him  give  ail    the  prophets    w  ipse  ft,  that  through    his 
^Sjime,  w.hofoever  believeth  in  hit;} ,  ft  ail  receive  rem  iffion  of  fnn:s. 
Yet  the  T>otlrineo£  the  Gofpel  was  more  ebfeure  in  the  Old  Te- 
m  .      ..    .     ftamersc;  partly  through4??  thelles  of  things  a  °reat  way  off,  and 
9cr  fc  bufficaa  partly  through  types ;  Pnift  was  wrapt  up  w  jfuuUwts  ,   andjS- 
cercmniifum    gKres ;    in  the  Gofpei ,  the   body  of  thofe  fiadowes ,  and  the 
tbfer-jitione.     ir*tj)  of  thofe  types  is  exhibited  ;  the  Land  of  Canaan  was  a  type 
&c.  Amy  .  JfrMel  according  to  the  flefhr  was  a  type  of  /  rati  ac- 

cording to  the  Spirit;  the  fjarit  of  bondage^  of  theipirit  of  tA- 
dofioa;  the  blood  of  the  Sacrifices,  of  the  blood  ot.Chrift;  the 
glory  of  divine  grace  was  reierved  for  fh  rife  coming;  they  had 
at  moft  but  ftarre-light  before  (Thrifts  cojnittg*.  vvhen  thrift 
came,  it  was  but  day.  break  with  them  ;  I  hrift  was  at  firft  buc 
Kxgftarrt)  2  Pet.  1.  ip.  though  foon  after  he  was  as  the 

fmn 


S  erm.  i  3.  The  Covenant  of  Grace.  2  47 

. — . — __— — — — — — — — — .__. — — ~  ______ _______ — ,  ~         1  t       ____ 

fun  in  the  firmament,  Mai.  4. 2.  The  Apoftle faith,  Heb.io,  r. 
716?  Z,*n?  having  a  fhadow  of  good  things  to  come ,  and  not  the  very 
image  of  the  things  \  and  in  this  refpe&it  was  that  the  Apoftle 
faith,  the  Gofpelvvas  promt  fed  to  the  Fathers,  bat  perform  d  to 
us,  Rem.i.i>z.  It  was  hid to  them,  and  revealed to  us,  /?^^. 
16.  2$,  2d;  and I  not  only  by  fulfilling  of  Prophefies,  which  we 
may  fee  by  the  comparing  of  Scripture ,  But  by  the  Spirit ,  Ephcf. 
3.  %.  The  myftery  of  Thrift  in  other  ages,  was  not  .made  known  un- 
tothe  Sons  of  men,  as  it  is  now  revealed  unto  his  holy  Apoftles,  and 
Prophets  by  the  Spirit ;  They  had  but  a  poor  difcovery  of  Chrift, 
but  we  have  the  riches  of  this  myftery  made  known  unto  us,  Col. 
1 .  16, 27  \  The  old  Covenant  leads  to  (Thrift ,  but  'tis  a  great  *  Alting. 
way  atom ;  the  Gofpel  Covenant  go~th  diretily  to  him ;  their 
Ceremonies  were  numerous  ,  btrdenjome  /and  obfcure ; 
thofe  things  that  reprefent  (Thrift  to  us ,  are  few  ,  eafie ,  and 
cleare  *.  *  Synopf,  pw^ 

4.  The(7^/-Covenant  is  the  better  Covenant ,  in  refpe&  of?*W. 
the  form  of  it,  the  promifes  are  better  promifes;  the  promifes 
of  the  Law  are  conditional ,  and  require  perfect  obedience.  Lev. 
18.  5.*  Te  fir. all therefore  keep  my  ft  at  ate  s  and  my  judgements,  which 
if  a  man  do,  hefkalliive  in  them  ;  the  condition    you  fee   is  iin- 
porTible.    Beloved,'pray  'miftakenot;  there  is  exprefTe  mention 
of  eternal  life  in  the  Old  Teftament ,  J  fa.  4^.17.  Ifrael  (hall  be 
favedinthe  Lord  with  sin  everlafting  falvation  ;  ye  (kail  not  be  a- 
fhamed ,  nor  confounded,  world  without  end.     Dan.  12.2.  Many  of 
them  that  fieep  in  the  duft  of  the  earth  (ball  awake  ;  fome  to  ever  li- 
fting life,  and  feme  to  frame  and  everlafting  con  empt  ;    and   that 
the  Law  cannot  faveus,thatis  accidental,  in  refpeft  of  our  defile- 
ment with  (in  ,  and  our  weakneffe  that  we  cannot  fulfill  the  condi- 
tion.    Rom,  7. 1 2.  The  law  is  holy  ,  and  the  Commandment  holy , 
and  }uft,  andgooX  ;  and  it  is  the  Word  of  life.     A&S  7.  3  8.    Whe 
received  the  lively  Oracles  to  give  untous  ;  and  the  Apoftle  brings* 
in  Abraham  and  "David   for  examples  of  Justification  by  faith, 
Rom,  4.45,13.  but  yet  their  promifes  were  chiefly  temporal ;  we 
have  the  promife  of  temporal  good  things  in  the  New  Teftament, 
as  well  as  they  in  the  Old ,  only  with  the  exception  of  the  Crofs, 
Ma.  ^19.  29,  ;o.  Verily  I  fay  unto  you,    Thre  is  n:  man    that 
hath  left  houfe,  or  brethren,  or  fifters  ,  or  fathers  ,  or  mother  ,  cr 
wife,  or  children,  or  lands,  fur  my  fake ,  and  the  Go roe  Is,  but    he 

jbtf 


q  a%  The  Covenant  of  Grace.  Serm.i3. 

Jhall  receive  an  hundred  fold ,  now  in  this  time  ,  houfes  ,  ^^  £rr- 
thren,  andfflers,  and  mothers ,  and  children,  and  lands,  with  perfe- 
ctions ;  that  was  the  exception,  with  jerfesntion. 

We  "have  three  notable  advantages  in  our  temporal  promifes, 
beyond  what  they  had  in  theirs. 

I.  The  Old  Covenant  had  fpecial  promifes  of  temporal  good 
things  in  the  Land  of  Canaan,  for  the  prefervin°  of  their  <JM.o- 
fated  policy,  untill  the  time  of  the  Meffiah  to  be  born  of  that 
people;  promifes  of  long  life,  &c.  The  New  Covenant  hath 
promifes  of  all  good  things  neceflary,  without  any  fuch  clog. 
All  gcod  works  fhaii  be  rewarded,  and  hepromifeth  to  give  a  pre- 
fent  temporal  reward,  in  part  of  payment.  £ph.  6.  8.  What  for- 
ever good  thing  any  man  doth,  the  fame  {ball  he  receive  of  the  Lordy 
whether  he  he  bond  or  fee ;  and  which  is  more  ,  i  Tim,  4.  8.  God- 
Vxneffe  is  profitable  unto  all,  having  promt fe  of  the  life  that  now  is,  and 
of  that  which  is  to  come. 

2.  The  temporal  good  things  promifed  in  the  Old  Teflament, 
were  fjmbolical ;  they  prefigured  fpiritual  benefits  by  Chrilt-,  we 
fiavethem  without  any  fuch  adjoyned  fignifications,  Col.  2.  17. 
They  had  a  jbadow  of  things  to  come  ,  but  the  body  is  of  Christ ; 
They  had  a  more  fparing  tafle    of  heavenly  good   things  in 

.  earthly  benefits;  we  have  a  more  ftreight  and  direct  way  unto  eter- 
nal life. 

3.  Promifes  of  temporal  good  things,  were  in  the  Old  Cove- 
nant more  frequent,  in  the  New  Covenant  more  rare ;  and  this 
I  name  as  their  excellency ,  becaufe  they  are  thrown  in,  as  meer 

k       .  additions  to  fpiritual  promifes  *.     Maw  6.  33.  Seel^ye  firfi  the 

tm*'      jCwgdome  of  God,  and  his  right  eon fneffe  ,  and  *ll  thefe  things  jhall 

be  added  unto  you  ;  this  for  temporal  promifes.     And  for  friritual 

promifes,  which  are  the  &>/ of  the  Gofpel- Covenant ;  not  only 

ihz  conditions  of  thofe  promifes  are  more  eafe;  for  whereas  it  was, 

1)0  this  and  live,  Gal.?.  15.  now  it  is,    Believe,  and  thou  [halt 

*  Camera,      ro: cime  ixto condemnation*  ,  Joh.  ?.  18.    but  the  condition  isal- 

fo promifed,  Jer.  31.  34.  Iwittm*ke  a  New  Covenant  with    the 

Houfeof  Jfra.'l,  and  with  the  Hoife  of  Judah  ;    not  according  to 

the  Covenant , that  I  made  with  their  Fat  her  5  in  the  day  that  1  took 

them  by  the hand  to  bring  them  out  of the  Land  of  Ggyft,  which  my 

C  vnant  they  brake  ,  although  1  wa6  an  Huiband  unto  them,  faith 

the  Lord\  but  this  Jhall  be  the  Covenant  that  I  will  make  with  the 

Houfe 


Scrm.  1 1.  The  Covenant  of  Grace.  fij 

Houfeof  l(rael  ;  after  thofe  d-iyes,  faith  the  Lord,    I  will  pen  my 
law  into  their    inward  parts,  and  write  it: in tkctr  he.rts ,  *)  : 
be  their  God  j  and  they  frail  be  my  people  ,  mdt%ejf  jhail  te. 
n.cre  every  man  his  Neighbour  ,  and  every  man  his  brother,  f 
iji&y  Know  the  Lord,  for  they  fb*lLkj>9*  me ,  from  the  haft  of  th  in 
unto  the  great  eft  of  them  ,  faith  the  Lord  \  far  I  will   forgive  th:i,- 
iniquity i  and  1  will  remember  their  finnes  no  more.     Gods  hearty 
good  will  is  herein  manifefted.     Jer.  52.41.  /  will  rejoyce  over 
m  to  ao  them  good  ,  and  I  will  plant  them  in  this  land  afiuredl  , 
with  my  whole  heart  j  and  with  my  whole  foul.     If    you  fay,   thefe 
are O/^-Teftamenc  promifes  ,  and   belonged   to  then  to  whom 
they  were  fpoken,  and  were  not  only  Prophetical,  fo  as  to  con- 
cern another  people*,  I  grant  it.     Rom, 1.19.  iVehitwthxtwkat 
things  foever  the  Law  faith,  it  faith  to  tliem  who  are  under  tlv.  L  iw.    Ca* :'  l  'l?Jt' 
But  ihzyhzdnoz  that  efficacy  of  the  Spiric    to  make  chefe   pro- 
mifes fo  effectual ,  as  was  "T rcphe fed  and  from* fed,  for  the  times 
of  the  Gofpel*;  'joe  I  2.2$.  And  it  ft  all  come  to  pajfi  afterward  s;mzrk 
that,  afterwards,  Ivvillpoure  out  my  Spirit   upon  oMflejfc,  Bcc.  "s^opyu.tb. 
The  meafure  of  the  Spirit  which  they  did  receive,   tended  mo'lly 
to  bondage,  Gal.  4.  24,25.  but  the  Spirit  is  to    us    a  Spirit    of 
Adoption,  Rom.  8. 1 5.    And  therefore  the  Gofpel  isfpecially  cal- 
led the  Word  of  Gods  grace ,  Acts  20.  32.  as  if  all  the  grace  that 
God  had  formerly  exprefled  ,  had  been  nothing  in  comparison  of 
this.     1{gm.  6. 14.  Teare  not  under  the  Law,  but   under  grace; 
Lew  and  grace ,  are  oppofed  as  condemnation    and  mercy  ;  thus 
the  Gofpel  is  the  better    Covenant ,  in  refpe'S   of  the  promifes 
of  it. 

5.  The  Gofpel  is  the  better  Covenant,  in  refpeft  of  the  e fells 
of  it ;  the  Old  Covenant  fhews  us  fin,  doth  accufe  us,  and  declares 
as  guilty  before  the  judgement  of  God.  Rem.  3.  19,  20.  That 
(very  mouth  may  be  flopped ,  and  all  the  world  may  become  gtiilty 
before  God;  therefore  by  the  d-edsofthe  Lane,  there  fh*tt  no  ftefh 
be  juftified  in  his  fight ;  for  by  the  Law  is  the  knowledge  of  jinne. 
It  fubje&s  us  under  the  curfe  ,  and  condemned!  hnners ,  for  the 
tranfgrefling  of  Gods  commands.  •  Bent.  27.  26.  Cu-fed  be  he 
that  confirm eth  not  all  the  words  of  this  Law  to  do  them  :  ar.d 
all  the  people  ft  aU  fay  Amen.  So  Gal.  ?.  10.  it  is  the  mini  fir y  of 
death ,  2  Cor.  7. 6,  7.  but  now  the  Geffel  than  proclaims  pardon 
©f  fin,  and///)/ up  with  f utckenin<r  confolauon,  Ia.6\.\,2.  in 

Kk  the 


'the  Covenant  of  Grace.  Serm.  i  ^. 

the  Law  God  is  confidered  as  ref  roving  fin,  and  proving  righ- 
teouineife;  in  the  Gofpel,  as  remitting  fin,  and  repairing  righ- 
teoufnetfe  ;  and  therefore  the  Word  of  the  Gofpel  is  called  good 
feed.  Mat.  13.  3.  The  feed  of  "Regeneration,  1  Per.  1.  23.    The 
Word  of  Reconciliation,  2  Cor.  5. 18, 19.  The  MmiftraVton  of  the 
Spirit,  Gal.  3.  2.    7"fo  tfW  of  faith,  Rom.  10.  8.    Tfo  #W  of 
life,  Phil.  2.  16.    77;*  power  of  God,  Rom.  1.  I<5.    That  whereby 
the  righteott't.ejfe  or  God  u  manifest,  Rom.  3.  21.    The  destru- 
ction of  unbelievers  is  not  the  end  of  the  Gofpel ;  but  that  is 
VoUtt.  Syntag.  through?  heir  own  fault,  eventm  adventitial  an  accidental  event. 
"  God  abundantly  declares  in  the  Gofpel,  that  he  delights  not  in  the 
death  of  finnus,  but  in  the  faving  tranflation  of  them  by  faith 
and  repentance,  from  the  power  of  darkneife,  into  the  Kingdome 
of  his  dear  Son.    The  be  si  effect  of  the  Legal  Covenant ,  is 
the  bringing  rrian  into  the  <j<?f  ^/-Covenant ;    and  'pray  'obferve  , 
how,  when  it  is  uabft  effectual,  it  turns  over  the  finner  to  the 
Better  Covenant. 

1.  It  difcovers  fin  to  US.  Rom.  7.7.  I  had  not  known  fin  but 
by  the  Law  ;  but  wherefore  is  it  that  we  know  fin  at  all/  that  we 
mi°ht  be  compelled  to  feek  reparation  in  the  Gofpel-Covenanr. 
Gal.  2.21*22.    The  Scripture  hath  concluded  all  under  fin ,  that 

the  promije  of  f/tith  in  jefus  Chrifl  m'ght  be  given  to  them  that 

believe, 

2.  The  Old  Covenant  retrains  fin  ^  there  is  a  natural  ftupid- 
neffe  in  mens  conferences;  but  then  when  the  dreadful  threat- 
nin°sof  the  Law  dill  found  in  their  ears,  man  is  fomewhac  af- 

'  frighted,  and  hath  fome  reluctancy,  though  af.erwards  the  Law 
©f  the  minde  is  led  captive  by  the  Law  of  the  members,  and  man 
forbears  fin,  as  having  a  bridle  put  upon  him  ;  %Jngentt  interim, 
&  intm  tumnltpante  appctitu  corrupt 0  ;  though  he  be  retrained 
from  fin,  yet  it  is  but  a  kir.de  of  coaUior^  it  ends  be  ft,  when  it 
ends  in  a  vfontamous  and  voluntary  inclination  of  the  minde  to 
"orfaks  fin,  and  hate  it,  and  that  is  the  work  of  the  Goffel-Co- 
venant, 

r.  The  Old  Covenant  woiks  fk:r ;   when  fin  hath  been  com- 

ted,  and  the  raging  of  the  affections  arts  little  app:afed,x.hcn 

the  minde  returns  unto  its  felf,   and  the  Sprit  that  was  ref  fled , 

brings  to  remembrance  thofe  grie?cus  and  unavoidable  threat- 

nings  which  the  Law  denounceth, whereupon  jbere  follows  jzst*- 


Serm.  1 £.  The  Covenant  of  Grace.  3  < 

/at***,  a  Legal  repentance ;  thins,  a  wiping  that  the  ¥  ait  were 
undent i  andthat  he  hac^ot  committed  the  fin  than  caufeth  rhat 
trouble;  but  not  that  he  is  any  b:tter  than  before;  for  fihew  him 
a  new  temptation,  and  he  prefently  runs  after  it,  though  under 
rr<w£/e  of  minde,  and  though  expectation  of  wrath  ,  incredibly 
full  of  anguilh,  doth  (ting  and  vex  him  intolerably.  Bat  novy 
Beloved,  where  I  his  ends  well,  there  the  Spine  infinuatec  fome- 
thin?  to  put  him  upon  faming  after  a  Redeemer,  and  to  get  pow- 
er againft  fin,  and  this  brings  unfpeakabie  joy,  and  be3ets  peace 
paft  all  undemanding  ;  thus  you  fee  the  beft  effects  of  the  Law  is 
the  bringing  men  to  the  Gofpel,  which  fhevvs  the  fifth  excellency 
of  the  Gofpel-Covenant. 

6.  The  Gofpel-Covenant  is  the  better  Covenan:  ,  in 
refpe£l  of  its  objetts  or  perfons  taken  inro  Covenant,  and 
that  under  a  double  confide  ration,  their  multiplicity,  and  thlir 
quality. 

1.  In  refpect  of  the  number:  The  Old  Covenant  belonged 
only  to  one  people  ;  the  New,  to  Jews  and  Gentiles  •  Abraham 
andhispofterity  were  taken  into  Covenant,  and  all  the  world  be- 
fide  were  excluded ;  thofe  few  others  that  were  admitted,  it  was  by 
extraordinary  grace,  and  they  were  as  it  were  planted,  into  Abra- 
hams family ;  but  now  the  partition  Wall  is  broken  down,  which 
as  it  were,  fhut  up  the  mercy  of  God  in  the  confines  of  Ifrael  : 
Now  peace  is  proclaimed  to  thofe  that  are  far  of,  as  well  as  to 
thofe  that  are  near,  that  they  might  become  one  people;  this  is 
a  great  myrtery,£  olof  1.2 ^.Certainly  all  may  well  fay  fo,as  we  are 
pcor  Gentiles,  and  we  are  made  nigh  by.  the  blood  of  hi*  Croffe, 
Col.  1. 20,21. 

2.  The  Gofpel-Covenant  is  better  inrefpecl  of  the  quality 
of  the  perfons  taken  into  it;  the  Law  is  propofed  ro  wicked,  fe- 
cure,  and  hardened  finners.  1  Tim.  1.9.  The  Law  is  not  made  ■ 
for  a  rifhtcous  man,  but  for  the  lawhf,  and  difob:dicnt,  for  un- 
gdly,  and  for  [inner \r,  for  unholy  and  profane,  for  murderers  of 
fathers,  and  murd:rers  of  mr.hers,  for  men-flayers,  fir  whore  - 
mongers,  &c.  roreftrain  and  bridle  them  ;  but  the  Gofpel  lifts  up 
broken-hearted  finners.  Iv^.4.18.  He  hath  fent  me  to  hcale 
the  broken-hearted,  to  preach  deliverance  to  the  captives }  and  re- 
covering of  fight  to  the  blind,  to  ft  at  liberty  them  thzt  arc 
bruifed  ,     to  preach  the   acceptable   year   of  the  Lord  t     The 

Kk2  Law 


2  *  z  The  Covenant  of  Grace.  Serm.  1 2 . 


Law   is    to  terrific  the    conference,   the   Gofpel   is  to   iom- 

Gerhard,  I,  c  /or*  it  *  . 

7.  The  laft  excellency  Ifhallname,  is  this,  the  Gofpel-Cove- 
nant  is  every  way  f*zltlcjfe9  it  is  the  A*#  and  be!t  Difpenfation 
of  Divine  grace.  Hdr.  8.  7.  //  rtk  firft  Covenant  had  been 
fzHldejfcy  then  fhuld  no  tlace  have  been  fought  f&r  the  fecond  s 
as  if  he  fhould  fay,  the  Covenant  from  Mount  Sinai  vvas  not 

^  r     ;  filch,    2?3  ;'6^  &htrHm  fofet  ejfe  perfelhm  *  5  that  man  could  not 

defire  a  better.  Htbr.  7.18,  19.  Tien- is  verily  a  dlfanullmg 
cf  the  Commandment  going  before ,  for  the  weakneffe  and  unpi  0- 
fitfiblcnefi  thereof ,  for  the  Law  made  nothing  pe:-fe5iy  but  the 
brltgirg  in  of  a  better  hope  did ,  by  the  which  we  draw  nigh 
mto  God-,  plainly,,  this  is  fo  excellent,  we  cannot  defire  a 
better. 

The  Old  Covenant  is  abrogated  : 

1.  As  to  thecircumftance,  de  ftttttro,  it  all  related  to  the  fu- 
ture Mefliah ;  Chrift  is  come,  and  that  confidera:: ion  therefore 
ceafeth. 

2.  Tis  abrogated  as  to  the  Impojfible  condition  of  perfit~l  cbe- 
dlence ;  the  Cofpel  fncerltj  of  the  meaneft  believer ,  is  better 
than  the  exaeleft  obedience  of  the  higheft  Lcga/ift. 

3. 'Tis  abrogated  as  to  the  burden  of  Legal  CertmonlcsfPrief- 
bood  and  Jha^.ows;  God  gave  thefe things  to  them,  andtheGofpei 
to  us,  as  we  give  (  nucts  parvuh^  &  codicem  grf/ndi  *  ; )  things 

*  Belt.        of  fmailer  value  to  a  little  childe,  but  a  good  book  to  him  when  he 

is  grown  up.     They  have  loft  their  Temple  fhsiz  Trlefihoodythd: 

K.icl.on  ;     'Avti  7«  hfi  tov  v&.vov  e^V  *  3  &c.  We  have  Heaven 

*cfayfofi.     for  our  Temple,  and  Chrift  for  our  Prkft,andthe  Spirit  for  our 

•  Un£tio:i. 

4.  The  Old  Covenant  is  abrogated  as  to  the  yok?  of  Mcf.. 
policy  ;  we  hive  nothing  to  do  with  the  judicial  Laws  of  the 
%q»H  any  farther  than  they  are  Moral,  or  of  a  Moral  equity. 
Luk.  1(5-  16.  The  Law  and  (he  Prophets  were  tint  ill  John. 
lieb ".  7.  12.  Th  Prl'ftho.d  being  changed^  there  is  mate  of 
naefjlty  a  change  of  the  Law :  And  thus  I  have  do&rinaily 
{hewed  you  the  excellency  of  theGofpel-Covenant. 

APPLIC  AT  ION. 
I.  This  retorts  wicked  mens  Reproaches  11:10  their  own  faces. 

They 


Serm  1 2.         The  Covenant  of  Grace.  2*2 

They  cry  out  againft  the  Minitters  of  the  Gofpei  for  preaching 
ttrrour  to  them.     Be  k  known  to  you,  the  Gofpei  is  properly 
employed  in  celebrating  the  mercy  of  God  in  the  pardon  of  fin, 
and  comforting  drooping  finners ;  bat  in  your  doing:what  you  can 
to  pur  out- this  comfortable  light,  you  force  us  to  fe:ch  fire  from 
Mount  SmAt  to  take  hold  oi  you.     Tis  true,  the  Law  was  given 
with  Thunder  and  Lightning,  and  t  rrible  Miracles;  the  Gofpei 
was  attefted  with  a  comfortable  voice  from  heaveri,and  healing  Mi- 
racles; but  as  finners  broken  by  the  Law,neededfome  Gofpel-balm 
to  heal  their  wounds ;  fo  feciire  Gofpei  tinners  need  Legal  threac- 
nings  to  fright  them  out  of  their  iluggilhneile,  and  ileepy  fecurity. 
If  whifpersof  peace  will  not  awaken  them,  we  mud  cry  aloud,to 
Mir  them  up  if  kbepoilibfe,  to  break  off  finning,  and  to  minde 
falvation.    Sirs,  'tis  no  pleafure  to  us  ro  fpeak  words  unpleafing  to 
you;  you  hinder  us  from  work  more  purely   Evangelical ,  and 
which  'tis  a  thoufand  fold  more  pleafure  to  us  to  be  converfant  a- 
bour.    'Pray  take  notice  that  were  it  not  in  love  and  fa'tlfttlnejfe 
to  your  fouls,  we  would  never  be  fo  poorly  employed,  as  to  be 
pelting  at  your  bafelufts.    Do  but  try  us.-  Break  off  your  foul- 
undoing  wickedneiie,  and  you  thai!  never  hear  us  rate  you  any 
more,   you  your  felves  being  Judges;  ex.gr.  Ask  a  fober  man 
whether  the  lafhing  of  drunkennefle  makes  him  fmart  or  nor  ? 
Ask  a  chafte  perfon  whether  the  naming  of  fuch  Texts  as  Frm%  22 . 
14.  The  month  of  flrange  wom?n  ts  a  deep  pit;   he   that   is   ab- 
horred of  the  Lord  (hall  fall  there  hi.     prov.    2:.  27.    An  whore 
is  a  deep  ditch ,    and  a  flrange  woman  U  a  narrow  pit  ;  reproach 
him  ?  in  fhort  ;  Ask  one  that's  conscientious,  whether  he  thinks 
the  Minifter  hath  a  ffhe  at  him  in  his  Sermon,  becaufe  he  names, 
I  Cor.  6.  0,  10.    Know  ye  not   that  the  unrighteous    (hall  not    in- 
h:rit  the  Kingdom  e  of  Cod}   Be  not  deceived ;    neither  Fornica- 
tors^ nor  Idolaters,  nor  Adulterers,  nor  btfcmi/iat:-^  nor  Abstfers 
of'themftlVes.  with  manlt\nd ,     mr    Thieves,  ncr    Covetous,    nor 
Dri4r\irds ,    nor    Revilers ,     ncr    Extortioners    fhall   inherit  the 
Kingdom?  of  God.  Alas !  all  thefe  will  tell  you  they  have  no  fuch 
thought,  nor  any  caufe  for  any  fuch  though:;  through  grace  they 
abhorre  thefe  fins,  and  wonder  that  any  are  10  hftted  as  to 
quarrel    with  a  Miniiter  for  fpeaki-ng    againffc   them.     "You  fee 
then,  'tis  your  conferences  that  reproach  you,  and  not  the  Mm.- 
fters  of  the  Gofpei. 

K  k  1  2,  Here's 


54  The  Covenant  of  Grace.         Sernu  i  z. 

2.  Here's  matter  of  Admiration,  Admiration  of  Gods  rich 
Grace,  and  unparallei'd  Providence  to  us  ^  that  God  fhould  cait 
our  Lo:s  into  fuch  places  and  times,  wherein  we  enjoy  the  beft 
of  the  beft  gracious  Difpenfations.  zAtts  17.  26.  Cjod  hath 
made  of  one  blood  all  Nations  of  men  for  to  dwell  on  all  the  fsxe 
of  the  earth,  and  hath  determined  the  times  before  affointed^and 
the.  b.mds  of  their  habitation.  God  hath  been  pleafed  fo  to  dif- 
pofeof  Chrifts  little  flock,  that  there  lhall  be  fome  in  all  times 
of  the  world,  and  in  all  places  of  the  world,  where  he  makes 
known  his  Name,  to  be  the  fait  of  the  Earth.  But  now  for  us 
to  be  fo  difpofed  of,  that  among  the  feveral  thonfand  years  of 
the  worlds  continuance,  and  among  the  innumerable  millions  of 
places  of  the  worlds  Inhabitants ;  that  we  fhould  be  brought 
forth  in  fuch  a  nick^  of  time,  and  in  fuch  a  fpiritual  Paradif:  of 
place,  that  there's  none  in  the  world  to  equal  it/  Sirs,  what  doth 

this  call  for?  what  fhall  we  render  to  the  Lord  for  this  

(  I  know  not  what  to  call  it,  'tis  fuch)  unfpcakible  love?  Belo- 
ved, I  murt  both  give,and  take  time  to  anfwer  this  quelUon ;  And 
O  that  you,and  I  may  give  a  futable  anfwer  to  it.  I  know  not  at 
prefent  what  to  fay  to  it,  unlelle  we  could,  as  overcome  by  it,faint 
away  in  a  fove-fickpefi  into  the  bo  fome  of  ourdeareti  Jefus ;  that 
Cant.  2. 4,  ^,  6.  feeing  he  hath  brought  us  wh^re  we  may  not  only 
tafte  a  draught  out  of  a  Bottle,  but  are  brought  to  the  great  VeiTels 
of  fpiritual  comforts,  where  we  may  not  oniy  enjoy  Chrift  a  lit- 
tle, but  even  to  fpiritual  extafie.  O  that  we  now  as  linking  down 
in  a  Swoun,  and  as  unable  to  ftand  under  the  thoughts  of  fuch 
love,  might  be  even  (trowed  and  boulfrered  up  with  the  comfor- 
table doctrines  of  the  6 'off  el-Covenant,  and  all  through  impati- 
ence of  love.  The  love  of  God  to  fuch  inconfiderable  perfons, 
fhould  carry  the  foul  out  of  it  felf,  to  do  more  than  languifli  with 
defire  after  more  extafying  communications ;  fo  that  none  but 
Chrift  with  his  right  hand  of  Divinity,  and  left  hand<  of  Humani- 
ty may  be  acceptable  to  us  to  embrace  us.  O  Chri[}ians,I  fhould 
be  glad  to  fend  you  all  home  heart-fick^  of  love  to  Chriit. 
But, 

3.  By  way  of  Inference;  Every  one  of  you  that  is  not  in  the 
Go\\  el-Covenant,  is  in  a  dreadful  (late  ;  'tis  your  own  wilftslnefle, 
you  will  not  believe  theGofpel.  Though  'tis  through  Divine 
(jrace  that  perfons  do  clofe  with  the  Gofpel,  yet  it  is  Your  ow:n 


derm. 1 2.  1  m  ^ovenam  oj  Kjrace.  25 5 


Jin  you  do  not  clofe  with  it  ^  for  you  are  willing  to  be  gran- 
gers to  it,  you  are  willing  to  enjoy  your  luits,  which  you  muft 
part  with,  if  you  embrace  it.  You  may  obferve  the  dreadful 
eftate  of  perfons  out  of  Covenant  in  thefe  three  parti- 
culars. 

1.  The  fin  agamft  the  Gofpel- Covenant  is  moll  dreadful. 
This  fin  hath  the  guilt  of  all  other  fins  in  it.  Jvhn  15.  22.  If 
I  had  not  come  and  ff>oken  unto  them7  they  had  not  had  [in>  but 
novo  they  have  no  chke  for  their  fin,  Sidom  and  Gomorrah  , 
Publicans  and  Harlots  go  into  the  Kingdome  of  heaven,  before 
thofe  that  refufe  the  Gofpel.  God  the  Father  invites  men  to  the 
Marriage  Supper ;  nay,  you  are  wooed  and  em-seated  to  be  Chrilts 
Bride  :"You  make  light  of  k,you  hive  the  profits  and  the  pleafures 
of  the  wo:ld,to  take  up  your  thoughts,,  you  will  not  beperfwaded 
to  believe  that  Chrift  is  be:ter  than  your  luftsj  you  will  not  be  beat 
out  of  it,  but  that  a  bag  of  gold,  is  better  than  a  frown  of  glo- 
ry; but  that  a  filthy  luft,  is  better  than  communion  with  Godsbut 
that  the  Divels  Jlave  and  fool,  is  better  than  to  be  Gods  Childe 
and  Darling  1  Is  this  your  choice  ?  Then  confider, 

2.  The  fnahy  for  the  contempt  of  this  Gofpel-Covenant  is 
moft  dreadful.  John  I.19.  This  is  the  condemnation  that  L^ht 
is  com';  into,  the  world,  ani  men  love  darkle ffe  rather  than  light; 
this  brings  perfons  under  the  very  utmoft  of  the  wrath  of  God. 
1  Ti.ef.  2.  1 6.  when  the  Jews  finned  a°ain(t  the  Legal  Difpenfati- 
on,  then  Dan.  9.  12.  'Daniel  complains,  Under  the  whole  hea- 
vens hath  not  been  done  at  hath  b.en  done  upon  Je  ufalem ;  but 
what  now  will  become  of  thole  that  refufe  the  Gofpel  }  Heb.  10. 
29.  Of  Low  much  forer  pmifhrnent^  fupfofe  yc^fhall  he  be  thought 
•worthy,  who  hath  trodden  undj.r  foot  the  Son  of  God}  Can  any 
thing  be  worfe  than  to  dye  wi:hout  mercy  t  yes,  faith  the  Apo- 
ftle;  whats  that  ?  nay,  he  leaves  it  to  your  confideration,  as  being 
unpoflibie  to  be  expreffed.  To  poure  contempt  and  fcorne  upo-n  the 
precious  blood  of  Chrift,  wherewith  the  Covenant  betwixt  God 
and  his  people  was  made,  and  ratified;  to  offer  a  fpiteful  affront 
unto  the  Spirit  of  God,  by  contemning,andoppofing  his  gracious 
motions ;  O  what  remains  for  fuch  perfons  but  a  dreadful  expecta- 
tion of  Gods  terrible  Judgment !  But  there's  a  third  thing  that  I 
would  have  you  confider,  which  is  fenfibly  more  dreadful  than  ei- 
ther of  thefe, 

3oIhc 


2*6  im covenant  oj  ur ace.       aerm.  12. 

1.  The  fenttnce  againft  Gofpel- Covenant  breaking  is  moil  /V- 
reverpbie  and  peremptory,   mercy,. and  grace,  and  patience,  and 
companion,  when  thefe  are  abufed,  all  thefe  become  thefinners 
enemy  ;  for  that  which  is  ordained  a  life,  to  prove  death  unto 
them,  oh  this  is  dreadful  /  for  the  blood  of  Chriil  to  cry  to  hea- 
ven againft  finners,  this  is  dreadful !  this  made  Chrift  to  weepo- 
ver  -jenifakm,  Luke  19.40.41.  Thefe  perfons  pafle  judgment 
upon  themfelves,  though  not  with  their  lips,  yet  with  their  lives; 
they  pronounce  themfelves  unworthy  to  be  faved,  zAcls  1 3.  46. 
O  Sirs,  I  befeech  you  confider,  though  perfons  brake  the  Cove- 
nant of  ^r^,there  was  falvation  to  be  had  by  another  Covenant^ 
but  if  this  be  violared,  there  is  no  other  Covenant  to   relieve 
this :  The  Gofpei-Covenant  is  our  Refuge,  when  the  other  Co- 
venant putfues  us.    Heir,  6.  18.  Contemptuous  carriage  againft 
Grace  is  beyond  all  help  ;  Ibefeechyou  therefore  take  heed  of 
finning  againft  Gcfpel-light,  and  Gofpel-love.    O  you  will  have 
that  ping  of  confcience  that  no  other  finners  in  the  world  have^ 
that  have  not  refuted  a  Redeemer.    Beloved,  I  would  I  could  fay, 
wirhdue  meltings  of  heart,  it  grieves  me  for  you,  to  think  how 
many  hundreds  in  this  Congregation  are  yet  without  Chrifl,  being 
Aliens  from  the  Commonwealth  of  Jfrael,  and  grangers  from  the 
Covenant  o'  promife,  having  no  hope,    and  without    God    In   the 
world,  Ephef.  2.  12.     O  Sirs,  do  you  know  what  you  do,  when 
you  cocker  your  lulls  in  defpight  of  Chrift  1  Can  you  hear  Ser- 
mons, and  go  on  in  fin  f  Youdo  well  to  hear,  but  you  make  a 
defperate  adventure,  to  do  what  you  know ,  difcovenants  you 
from   God ,   and    hazards  your  eternal  feparatioti  from  GoJ. 
Beloved ,    I  muft  be  plain  with  you ;   I  befeech  you  confider 
how  Jews  and  Pagans,  and  Dlvds  will  rife  up  in  judgment  a- 
gainft  you. 

1.  The  few  may  fay, I  had  a  Legal  yoke  upon  me,which  nei.her 
I,  nor  my  Fathers  were  able  to  bear ;  Chrift  invited  me  only  into 
his  Cjarden  of  JVats,  where  I  might  fooner  break  my  teeth  with 
the  hard  Shell  of  Ceremonies,  than  get  to  the  (  little  more  than 
bitter)  Kernel  of  Gospel  promifcs;  you  have  thofe  promifes  in 
abundance  v\irb  more  eafe.  Cant.  6.  n.  q.d,  Their  Nuts  were 
ripe,  but  their  Pomegranates  full  of  fweet  Kernels  of  Gofpel- 
grace,  were  not  then  budded.  The  Jew  may  complain,  that  in 
the  beft  of  their  Sacrifices  the  fmoak^  fill'd  their  Temple  \  fmoak 

only 


Ser m<  l 2  •  The  Covenant  of  Grace.  q  e  7 

°nly  to  provoke  them  to  weep  for  a  clearer  manifettation.    2  Cor. 
3.14.  Thofe  o£  the  Jews  that  were  molt  enraged  a°ainfi:  Chrift, 
yet  had  they  known  him,  they  would  not  h  wt  crucified  the  Lord 
of  glory.     1  Cor.  2.  S.  The  Jew  may  fay, Though  we  could  but 
groap  after  Ch;ift,  your  eyes  aredazied  with  Lis  glory  :    We  had 
but  the  Old  Edition  of  the  Covenant  of  Grace,  in  a  Character 
very  darkly  intelligible ;  you  have  the  Left  Edition  with  a  Corn- 
ir.entary  of  our  Re  eft  ton,  and  the  Worlds  Rtcep.iox^  and  the 
Spirits  Effufon ;  you  have  fcllthat  heart  can  with  {  Oh  had  we  but 
oneof  yourdaysof  theSonof  man*  we  would  not  have  finned 
againlt  lb  great  falvation  !  Sirs,  what  do  you  think  your  conferen- 
ces will  be  forced  to  reply  ? 

O  true,  true,  muft  the  Gofyd-ftxner  fay  ;  I  h.tv:known,o>vnJ, 
and  frofeffed  Chrift,  and  have  been  angry  with  Ministers 
and  Friends,  when  they  did  but  que  ft  ion  my  being  in  Co- 
venants bw  I  have  not  in  any  mea}ure  walked  worthy  of 
the  GofptL  But  Ipafleby  the  few  ;  let's  hear  what  the  Pa- 
gan hath  tofayagainftyou. 

2.I  perirti  Eternally,may  the  poor  Pagan  fay,withotit  all  pofTi- 
bility  of  Reconciliation,  and  have  only  finned  againft  the  Cove- 
nant of  Works y  having  never  heard  of  a  5<#^-C°venant,nor  o£ 
Reconciliation  by  a  MeMatour.  Alas  !  fhould  I  have  improved 
my  Naturds  to  the  higheft,  Reconciliation  by  Chrift  could  ne- 
ver have  entred  into  my  head.  Oh  had  I  heard  but  one  Sermon ! 
had  Chrift  but  once  broke  in  upon  my  foul,  to  convince  me  of  my 
undone  condition,  and  to  have  fliewen  a  righteoufnefle  unto  me; 
but  woe  is  me  ,  I  never  had  To  much  as  one  offer  of 
Grace  1 

But  fo  have  I,  muft  yon  fay  that  refufe  the  Goffel ;  I  Live, 
or  might  have  beard  thoujands  of  Sermons ;  /  could  fcarce 
efcape  hearing  one  or  other,  frewing  me  the  danger  of  my 
fin,  and  my  neceflity  of  Chrift- ;  but  ttctwithftanding  all  I 
heard,  I  wilfully  refolved,  I  would  have  nothing  to  do  with 
him,  I  could  not  indure  to  hear  ftrittnejfe  preft  upon  me',  it 
was  aU  the  hell  I  had  upon  earth  ,  that  I  could  not  ftn  in 
quiet. 

L  1  5.  Nay, 


25  8  The  Covenant  of  Grace.         Serm.  i  a. 


g.Nay,  may  the  Dive  I  himfelf  fay ;  'tis  true,  I  was  ever  fince 
my  fa  11  malicioujlj  fet  againit-  God  :  But  alas,  fo  foon  as  ever  I 
firft  finned,  Godkick'tmeoutof  heaven,  and  told  me  he  would 
never  have  mercy  on  me.    And  'though  I  liv'd  in  the  cime  of  all 
manner  of  gracious  Difpenfat';ons  ;  I  faw  Sacrifices  offered,  and 
Ckrifi  in  the  flefli,  and  the  Go/pel  preached ;  yet  how  could  this 
choofe  but  enrage  me  the  more,  to  have  God  as  it  were  fay,  Look 
here  Satany  I  have  provided  a  remedy  for  (in ,  but  none  for 
thine  \  this  fet  me  upon  revenge  again!*  God,  fo  far  as  I  could 
reach  him.    But  alas,  alas !  had  God  ever  entred  into  any  Cove- 
nant with  me  at  all ;  had  God  put  me  upon  any  terms,  though 
never  fo  hard ,  for  the  obtaining  of  mercy  ;  had  Chrift  been  but 
once  offered  to  mc,  what  do  you  think  would   I  have  done  ? 
would    I    have    hearkened    to    any    thing    you   could  fay , 
to    Refufe    Ghriit    and    Salvation  ?  ..  Could    you  ,    or    all 
the  Angels  in  heaven  have  kept  me  from   minding  drift  V 
But, 

Wo:  to  tne ,  may  the  Gofpe'-fwner  fay  :  J  have  as  good  a 
Remnant  of  the  Covenant  of  Works  in  my  nature  ,  at 
tl^e  Pagans  have.  I  have  all  the  d'ftoveries  of  God  i# 
the  Legal  Covenant ,  that  the  Jews  ever  had,  I  am  un- 
der a  Better  <Difpenfation  than  the  Divels  were  under 
before  their  Fall.  The  Go  fee  I  of  Grace  is  urged  upon  me. 
<f/lnd  therefor ey  O  poor  Jew  !  whatever  may  be  J  aid  a- 
gainst  thy  breach  of  Covenant ,  there's  n  thoufand  fold 
more  to  be  fa  ?  ,.ft  mine.     0  poor   Pagan  !    whatever 

is  to  be  faid  againfl  thy  breach  of  Covenant ,  there's  ten 
thoufand  fold  mer:  againfi  mine.  O  wretched  Divels ! 
whatever  may  be  faid  againfi  your  fnncs  ,  there's 
infinitely  more  to  be  faid  againfi  mine;  I  am  the 
mofl  Foolirh,  Mad,  Wilful  A  be/ that  ever  waged  war 
vtth  the  grace  of  God. 


Sirs,  Is  all  this  nothing  to  you  I  Can  you  hear  thefe  things 
quietly  ? I  know  you  dare  not  think  them  over  a-ain,and  fin  at  the 
feme  rare  as  before; if  ycu  thittkyo&KOufc  any  thing  worth,or  hea- 
ven and  glory  any  thing  worth,  now  offer  up  your  felves  toChriltin 

the 


Serm.  i  %±        fta  Covenant  of  Grace .  2  *  o 

the  I  ( '■■■■.urt.    Thus  much  for  the  tifti  Inference,  That 

their  du.e        drea.   ui   that   are    not    in    the     Gofpel- Co- 
venant. 

The  fecond  Inference  is  this;  Thar  ther:  eftate  is  com- 
fortable thatare  in  the  Gofpel- Covenant ;  I  will  only  inihnce  in 
two  things. 

1.  The  weaksfl  and  foorc(l  faith,  and  fervice,  is  accepted 
through  Chili  in  the  Goi'pe'-Covenant.  The  Cove»  anc  ck* 
Grace  is  made  to  poor,  weak,  finful,  fraile  m.in  through  a  Me- 
diator; God  doth  not  expect  rha^.  we  fhould  bj  perfe&  hire.- 
Poor  ChrifHans  have  more  ado  to  pardon  themf elves ,  rhan  to 
have  God  to  far  don  them.  They  quarrel  more  with  thenuelves 
for  want  of  holineffe,  than  God  ^.trrels  with  them  for  ic.  Be- 
loved, here  are  fome  comfortable  Riddles  of  Grace  for  you  to 
refolve.  The  Covenant  is  meerly  of  Grace,  Grace  runs  th;ough 
all  the  veins )  and  arteries  of  it;  all  the  life,  blood,  and  fpiric 
of  the  Covenantee  Grsce,Grace,  through  Jtfits  Chrift^  And 
yet  Beloved,  though  it  be  wholly  of  Grace,  it  is  of  Debt  by  be- 
ing a  Covenant ;  God  is  pleafed  to  enter  into  Bond  to  make 
good  his  Deed  of  Gift.  What  God  doth  for  the  heires  of 
fremife  ,  it  is  no  more  than  what  is  debt  to  Cbrifi  ,  and 
what  through  him  he  is  gracioufly  engaged  for  us.  O  the  com- 
fort of  being  in  Covenant  with  God  1  you  will  fay  fo  indeed  if  you 
adde, 

2.  This  Gofpel-Covenant  is  fo  made,that  it  can  never  be  difa- 
nttl'd.  Alas,  we  do  not  know  where-)  nor  how  to  make  a  Cove- 
nant fure  in  the  world  ♦,  he  that  is  my  friend  to  day,  may  be  my 
enemy  tomorrow;  his  Bond  may  be  good  today,  and  may  bjto 
morrow  infallible.  There  are  ways  more  than  we  know  of  to  e- 
vadethe  ftntteft  Covenant,  todifanullthe  ftrongeft  Oath;  but 
now  God  hath  fworn  by  himfelf/ £Wr.6.i*.)tnat  he  will  cer- 
tainly bleflfe  thofe  whom  he  takes  into  Covenant  with  him.  God 
hath  (worn  by  his  hol'rejfe^  pfal.  89.  34,  3^.  As  if  he  fhou'd 
fay,  Let  me  not  be  accounted  a  holy  God ,  if  I  break  Covenant 
with  any  of  my  people.  Nay,  hefwears  by  his  life-,  Ifa.49.18, 
18.  ThePiophet  fpeaks  thereof  Siony  as  of  a  Mother-City,  and 
of  multitudes  that  fliould  be  brought  home  to  her  by  the  Miniftry 
of  the  Gofpel,  and  that  they  fhall  be  as  Jewels  and  Ornaments , 
matter  of  much  honour  to  her  by  their  e  dowments  with  fpirirua! 

LI  2  graces: 


$6o  7be  Covenant  of  Grace.  Serm.  12 . 

graces:  ThusGofpel-Covenanteis  (hall  be  aualified.  But  you 
will  prefently  fay,  there  is  no  danger  of  gods  breaking  Covenant, 
all  the  danger  is  on  our  part ;  but  Chriftians,  there  is  not  fo  much 
danger  on  mtr  part,  as  many  fear ;  it  is  not  every  fin  that  pre- 
fently breaks  the  Covenant ;  a  wife  may  be  falijh  and  pajfioxate, 
yet  the  marriage  is  not  thereby  broken.  And  when  we  do  flip  into 
Covenant-breaches,  Chrlft  is  ready  to  ptrdon  us,  and  the  Spirit 
of  Chrift  ready  to  piece  up  our  breaches.  Provided  that  we  do  bat 
make  conscience  in  the  whole  courfe  of  our  lives  to  keep  Cove- 
nant with  God.  Chriftiansy  I  hope  by  all  that  hath  been  fpoken , 
youwillbcperfwaded  to  enter  into  Covenant,  and  to  keep  Co- 
venant with  Gods  if  fo,  I  have  my  Endy  and  fo  hath  my 
Sermon. 


TH  E 


mmwmmmmmmw 


Serm.13. 


JK?  iM&fi, 


261 


THE 


Mediatour 


OF  THE 


COVENANT 

Defcribed  in  his 

Perfon,  Natures.,  and  Offices. 


1  Tim.  a.  5 . 

And  one  Mediator  between  God  and  men^  the- Man 
Chriji  Jefns. 

^r  Ommunion  with  God  is  our  only  happinefle ; 

**«/  'tis  the  very  heaven  of  heaven ,  and  'tis  the 
beginning  of  heaven  here  on  earth.  The  on- 
ly  foundation  of  this  communion ,  is  the  Co- 
venant of  Grace  ;  and  'tis  the  great  excelien- 

l;4£   cy  of  this  Covenant  of  Grace,  than  'tis  efta- 

y^  bliiLedinfucha  Mediator,  even  Jefus  Chcift 
tAnJL  one  Mediator  between,  &c. 
This  Epiftle  (as  to  the  fubftance  and  main  defign  of  it )  is  a 

fhort 


a  6 i  The  Mediator  of  the  Covenant,  Serm.  \^ 


fhort  di  re&ory  unto  Timothy^  how  he  migh:  faithfully  difcharge 
that  great  Office  to  which  the  Lord  had  called  him  in  the  Church 
otEfhefus.  Inthefirit  Chapter,  he  inftru&s  him  concerning 
the  doctrine  he  fhould  Preach.  In  this  Chapter  concerning  the 
perfons  for  whom  he  fhould  pray. 

f  i.  More  generally.  For  all  men,  ver.  i.  i.e.  men  of 

^     all  ranks jCondition^and  Nations  in  the  world. 

C  2.  Particularly,  and  efpecially  for  Magistrates ,  ver.  2. 

The  Magift  rates  ofthofe  timeg,  were  not  only  "Pagans^  but 
Diver/Mora**  perfecutors  ;  ftrangersto  Chrift  tfaemfelves ,  and  enemies  to  e- 
f  *«*  in  diver-  very  ^"S  °^  Chrift  *n  otners ,  yet  pray  for  them.  There  are  iri- 
nsbTmiwmge-  deed  fome  perfons,  whom  Chrift  leaves  out  of  his  prayers,  Joh. 
ntribm  accurm  1 7.  p,  and  would  have  us  leave  ott  of  ours ,  1  John  5.16.  But 
obfervemr.  Non.  vet  thus  far  vrc  may  and  ought  to  pray  for  all  men ,  the  worft  of 
emmqu-idvis  ^  men  ^  tnac  the  Lord  would  either  make  them  truly  good,  orelfe 
n"ff— J«^  reftrain  them  from  doing  evil';  that  he  would  either  fhew  mercy 
acp/eeath  no-  to  them  in  their  own  foules ,  or  elfe  keep  them  from  being  in- 
tfradivmavo*  ftruments  of  miichiefunto  others.  That  under  them,  yon  may 
hntatl  rcpug-  /eaj  a  qU\et  md  peaceable  life  ,  in  all  Godtineffe  md  Ho* 
»jm.  Conrad.        /^> 

Vo.   .in  oc         the  encouragements  unto  prayer  in  this  extent,  are, 
Xonomnes  fine      i.  Thegood  will  of  God  to  all  men,  ver.q.  i.e.  men  of  all 
difcimincjed  ranks  and  degrees;  for  though  God  by  his  preceptive  W7ill  com- 
er 0^-5  or-  mands  every  individual  man  in  the  world ,  to  mind  his  falvation, 
inTo^T'  Pa1*'  v*&sll*l°-  and  by  his  approving  Will,  delights  in  Saving  loft 
creatures;  nay,  though  he  vouchfafe  to  all  men,  fo  much  grace 
as  will  leave  them  inexcufable  in  their  neglect  of  falvation  :  yet 
can  we  not  from  hence  ft  retch  the  grace  of  God  into  that  unli- 
mited and  boundlefle  univerfality  ,  as  the  Telagiansdo  from  this 
Scripture;  fordid  God  peremptorily   and  determinately  Will 
the  falvation  of  every  particular  perfon  in  the  world,  mans  ftub- 
bornnefle  could  not  be  too  ftrong  for  God,  nor  could  our  impo- 
tency  refill  his  Omnipotent  Will. 

2.  The  Mediation  of  Chrift,  which  lies  open  to  all  men  to 
make  ufe  of  -,  as  God  is  not  the  (jodof  Jews  onlyy  but  of  the  Ge;;- 
tiles  al fa  Rom.},  29, 30.  foisChrifta  Mediator  for  all.  And  one 
Mcdiator^&c. 

In 


Serm,  13.  described  in  bk  Yerfon^Nainres^nd Offices.  16% 


/■I.  The  only  way  of  friendly  intercourfe  between 
,  ,    \  God  and  man,  'tis  through  a  Mediator. 

In  the  words  <.  2    The  onIy  Mediacor  between  God  and  man,  one 

C  Mediator^  the  <JAlan  Chrift  Jefus. 

1.  The  only  way  of  friendly  intercourfe  between  God  and  man, 

'tis  through  a  Mediator;  that's  implyed.    Whether  man   in  the  g/T  ~    .   ,. 
fate  of  innocency  needed  a  Mediator ,   is  difputed  among  per-  ug!p*[-u & 
fons  learned  and  ibber  j  but  in  his  lapfed  flue,  this  need  isac-  134, 13V. 
knowledgedby  all.     God  cannot  now  look  upon  men    out   of  a 
Mediator,  but  as  Rebels,  Traytours,  as  fit  objects  for  his   Vin- 
dictive wrath.    Nor  can  men  now  look  up  to  God  but  as  a  pro- 
voked Ma  jelly ,  an  angry  Judge,  a  coniuming  tire.     And  there- 
fore were  not  it  for  a  Mediator,  (  i.e.  a  middle  perfon  interpo- 
fing  between  God  and  us  who  are  a:  variance  ,  to  procure    re- 
conciliation and  friendship ,  as   the  word  ^^j  imports  )    we 
could  not  but  fo  dread  the  prefence   of  this  God  ,   that  like  our 
firft  Parents  (in  that  dark  interval 'twixt  their  finning,   and  the 
fuccour  of  that  promife,  Gen.  3.  15.  )  we   fhould  have  endea- 
voured to  hide  our  felves  what  we  could  from  the  prefers  of  the       'l^' 
Lord. 

2.  The  only  Mediator  between  God  and  men.  One  Mediator^ 
i.  e.  but  one.  Papirts  acknowledge  one  Mediator  of  reconciliati- 
on, but  contend  for  many  of 'inter  cejjion.  But  as  God  ( in  the  for- 
mer part  of  this  verfe )  is  faid  to  be  one  God  by  way  of  exclufion 
of  all  others-  fo  is  ChriiHaid  here  to  be  one  Mediator,  /.  e.  but 
one. 

s  His  Nature,    Iht 

This  Mediator  is  here  defcribed  partly  by<  His  j!ja'mec    thrift 

(      Jifus.  ? 

I.  His  Nature,  tie  man,  i.e.  that  eminent  man;  fo   fome;  $**&&**  *& 
he  that  was  made  man;  fo  others.  S££?S 

Objett.  But  why  is  this  Mediator  mentioned   in  this  Nature  fastusctnolo. 
only?  Vofo&Sth'-jfa 

Anfiv.  1.  Negatively :  Not  by  w  y  of  diminution  ,   as  if  he 
were  not  God  as  well  as  man  3  as  the  Amam  argue  from  this 

Scrir 


a<<4  The  Mediator  of  the  Covenant,        Seniuj* 

Scripture-,  nor  as  if  the  execution  of  his  Mediatorfnip,  were  ei- 
I&iChDcttJle(l  l^er  on^>  or  c^l^y  in  n*s  humane  Nature  ,  as  tome  of  the  Pa- 
Mediator  kc  pMs  affirme,  thoygh  others  of  them  deny;  as  Corbel.  A  Lap.  in 
foba  homey  fed  loc.  averting  Chrifts  Mediatorfhip  Secundum  mmm^  nataram  , 
£>e/is-bomo.       according  to  both  Natures. 

2.  Pofttively,  to  prove  that  Jefus  Chrift  was  the  true  Median 
whom  the  Prophets  foretold,  the  Fathers  expected ,  and  who  had 
in  that  Nature  been  fo  frequently  promifed  ;  as  in  the  firft  Go- 
fpei  that  ever  was  preached  ,  Gen.  j,  15.  he  is  promifed  as  the 
feed  of  the  Woman.  Betides,  the  Apoftle  mentions  Chrift  in  this 
Nature,  only  as  an  encouragement  to  that  duty  of  Prayer  he 
had  before  perfwaded ;  to  the  like  purpofe  he  is  mentioned  in  this 
nature  only,  Htb.  4. 14, 1  ?,  16. 

u-  M^mAe  JChrid?  Jefus ,  this   was  his  proper  Name; 
*'  HlsNames4jefus.|  thrift,  his  appellative  Name. 

Jefus ;  that  denotes  the  work  and  bufinefle  for  which  he  came 
into  the  world ,  as  appeares  from  the  reafon  which  the  Angel 
C  that  came  from  heaven  as  an  Herauld  to  proclaim  his  incarnat- 
on)  gives  of  the  impofidon  of  this  Name.  Thou  jhalt  call  his 
Name  J'fus  ,  f  r  he  jhf.ll  [ave  his  people  from  their  fins.  This 
Name,  though  it  be  given  to  others  in  Scripture,  yet  to  him  e- 
minently ;  to  them  as  types  of  that  compleat  Saviour  who 
ihould  come  after  them  ,  and  fave  his  people  from  their 
jinxes.  m 

Chrift  ;  that  denotes  the  feveral  Offices,  in  the  exercife  where- 
of he  executes  this  work  of  falvation.  Chrift  in  the  Greek,  be- 
ing the  fame  with  Meffiah  in  the  Hebrew  -,  i.  c.  anointed.  Under 
the  Law,  thefolemne  ordination,  or  fettin^  apart  both  of  things 
andperfonsto  fpecial  fervices ,  was  by  anointing-,  thus  we  read 
of  three  forts  of  perfons  anointed ,  Kings ,  Priefts  ,  Pro- 
phets v  and  in  refpeft  of  all  t'heie  Offices ,  Jefus  is  called 
Chrift. 

From  the  words  thus  briefly  explained  ,    arife   chefetwo  Ob- 
servations. 

1.  That  there  is  now  no  01  her  way  of  friendly  communion  be- 
tween Cod  and  man ,  but  through  a  Mediator. 

s.Thac 


Scrm.i  g.  described  in  bh  Perfen^Natures^d  Offices.  \ 

2.  That  there  is  no  other  Mediator  between  God  and  man  ,  but 
JefusChrirt. 

DoHr.  i.  That  there  is  now  no  other  way  of  friendly  commur 
nion  between  God  and  man,  but  throu-h  a  Mediator;  and  indeed 
considering  what  God  is ,  and  withal  what  man  is  •  how  yaftly  diu 
proportionable,how  unfpeakably  unfuitable  our  very  natures  are 
cohis,  how  isitpoffible  there  fhouldbe  anyiweet  communion 
betwixt  them  ,  who  are  not  only  fo  infinitely  diftant,    but  Co  ex- 
treamly  contrary.    Godisholv,  but  we  are  hnful  •  in  him  is  no- 1(?;^3,  WltK 
thing  but  light,  inusnorhing  butdarkneffe;  in  him  nothing  tint's  r 'j^.V.  *.wicb 
evil,  in  us  nothing  that's  good  ;  he  is  all  beauty,  we  nothing  but  Eph.  5  3. 
deformity;  heisjuftice,  and  we  gui'tineile  ;  he    a   confirming Ram. 7.  18. 
fire,  and  we  but  dried  fiubble ;  in  a  word,  he  an  irifiniely    and 
incomprehensibly  glorious  Majefty  ,  and  we  poor  finful  duftand 
allies-,  who  have  funk  and  deba  fed  our  felves  by  fin  ,  below  the 
meaneftrank  of  creatures,  and  made  our  felves  the  burthen  of 
the  whole  Creation ;  and   can  there  be  any  communion,  any 
friendfliip  between  fuch  ?     Can  too  wsd1^  together ,  except  they  be  a*  Anaos 3 .  $. 
grted  f     And  what  agreement  can  there   ever   be  but  through  a 
Mediator? 

If  ever  God  be  reconciled  to  us,  it  muft  be  through  a  Mediator; 
becaufe  of  that  indifpenfible  necclfity  of  fatisfa&ion,an<i  our  inabi-  Rem  8.7. 
lity  to  make  it. 

If  ever  we  be  reconciled  to  God ,  it  muft  be  through  a  Media- 
tor ,  becaufe  of  that  radicated  enmity  that  is  in  our  natures  to  e- 
very  thing  of  God,  and  our  impotency  to  it;  and  thus  in  both 
refpe&s,  that  God  may  be  willing  to  be  a  friend  to  us,  and  that 
we  may  sot  be  unwilling  to  be  friends  to  him,  there  needs  a 
Mediatour ,  2  Cor.^.ig.  compared  with  Jch.14.6. 

DoBr.  2.  That  there's  no  other  Mediator  betwen  God  and  man 
but  Jefus  Chrift.    And  one  Mediator,  /.  e.  but  one.    The  fond-  0pmea  jdedi- 
nefle  of  Papifts  in  their  multiplicity  of  Mediators ,  not  only  un-  at  ore  ad  Mcdi- 
to  God,  but  to  our  Mediator  himfelf,  having  no  other  foundation  ataremifim. 
than  only  their  fuperftition  ,  canno:  be  of  moment  with    them,  Bernard  p.i*  1 
who  labour  to  be  wife  according  to  Scripture.    That  thofe  mem-  Lco'  '/^V*'" 
bersofthe  Church  who  are  contemporary  here  on  earth  ,  do  in-  'tf'pateftinos 
deed  pray  for  one  another ,  cannot  be  denied ;  but  that  they  are  Epifcop-c.  4* 
therefore  Mediators  of  Interceflion,  hath    been  denied  by  the 
more  Antient  papifts  themfelves.     This  Title  of  Media-tor ,  is 

M  m  t-hrou°h- 


s 66  the  Mediator  of  the  Covenant,        Serm.  1 3 


throughout  the  New  Teftament  appropriated  unto  Chrift,  Hcb. 
8.6.  Hcb.  9.  15  Hcb.  12.  24.  and  indeed  there's  none  die 
fir  for  £0  high  a  work,  as  this,  but  only  he. 

l(j(eL  t.  The  lingular  fuitablcnefle  of  his  perfon  to  this  emi- 
nent employment.  To  interpofe  as  a  Mediator  betwixt  God  and 
men ,  was  an  employment  above  the  capacity  of  men ,  Angels, or 
any  creature  ;  but  J  :fus  Chrift  in  refpec>  of  the  dignity  of  hisper- 
,  fon,  was  every  way  fuited  for  this  work.  Which  you  may  take  in 
thefe  four  particulars. 

1 .  That  he  was  truly  God  ,  equal  with  the  Father ,  of  the  fame 
nature  and  fubftance  ;    not  only  ouci**^-,  butopaaw^-,  of  the 
like  nature  ,  but  of  the  fame  nature  ,  as  is  excellently  cleared  by 
that  famous  Champion  for  the  Deity  of  Chrift  againft  the  Arrt- 
ans  ,  i/fih >ana fins .  Col.  2.  9.  In  him  dwellcth  the    f nine  ft  of   the 
tfonT&vn   t  God-head  bodily  ;  'tis  not  the  fulneffe  of  theDi  ■  inity,  but  of  the 
^^^g^_- Deiryi  thereby  intimating  an  identity  of  o.Te nee  wkh  God   the 
™?-nontivhi-  F*ther4  and  holy  Ghoft.    Though  the  Divine  effe nee  be  after  a 
wis  fed  delta-  feve;al  manner  in  thefeveral  Perfons  of  rhe  blefied  Trinity;  in 
tis.D.Fridewx,  the  Father  teytwH-nsf  without  receiving  it  from  any  other;  in  the 
fafc.p.  76.        gon  ^  an  eternal  generation  ;  and  in  the  holy  Ghoft  by  procee- 
ding:  yet 'tis  the  fame  effence  of  Cod,  that  is  in   all  three   per- 
T)knS)ni:>gm.  ^ons .  becaufe  fuch  ls  the  infini:e  Simplicity  of  thtseflence ,  that 

lX^Vis  plain  1Z  cannot  be  divided  or  parcelled.     Thus  Chrift  (  not  to  fpeak  a- 
mans  fenfes      ny  thing  concerning  the  other  perfon-)  is  (liledfo  th'SonofGod, 
exereird.p.Si.  as  one  equal  wirh  the  Father  ;  for  upon  this   it  is  that   the  Jews 
grourd  their  charge  of  blafphemy  againft  him  >  that    he  faid  God 
was  his  Father ,  niAlngbtmUU etpidlmih  Gody  Joh.  5. 18.   The 
force  of  their  reafon  lies  in  this ;  the  natural  Son  of  God  is  truly 
God,  and  equal  with  God  ;  as  the  natural  fon  of  man  is  man  ,  e- 
Ltf'rAp  o?       ^ua*'  anc^  rfthz  hzn e  fubftance  with  his  father.    Angels  and  men 
,         '93'      aretheSonsof  God  by  Adoption,  but  Chrift  is  the  natural  Son 
of  God  ,  the  only  Son  of  God  ,  and  therefore  truly  God.    land 
my  Fath.r  are  one  ,  Joh.  iq.  30.  he  thought  it  no  robbery  to  be    e- 
q-ittlwith  God,  Phil.  2.  6.     For  rhe  further  confirmation  of   this, 
take  thefe  Arguments. 

t.  He  whom  Scripture  honours  with  ail  ihofe  Names  which 
are  peculiar  unco  God  >  mud  needs  be  God.  That  Chrift  hath 
thefe  Names  afcribed  to  him,  appeares  from  thefe  inftances.  He 
is  not  only  ftiied  God ,  the H'ord  wot  God ,  Joh.  1 . 1 .  but   God 

with 


Serin,  i  3 defer ibtdinhh  Perfon.Kitnres^and Offices.  16/ 

with  fuch  adcuional difcrimi nations ,  as  neither  Magnates  (who 
becaufe  they  are  Gods  Deputes  and  Vicegerents  h^re  on  earth ,  pfaj,8,  ^ 
are  fometimes  called  Gods )  nor  any  creature  is  capable  of.  The 
orratGody  Tjt.l.ij.  The  true  6  W,  I  Joh.  5.20.  The  mighty 
Ged>  Ifa.  9.  6.  Over<r.Uy  God  b/eped  for  ever,  Rom.  9.  ^.  1  he 
Lordof ghry,  1  Cor.  2.  8.  The  Lord  from  he az>en  ,  1  Cor.  1^.4$. 
Vea,  thai  great  Name  Jehovah  che  Lord  (o-r  Jehovah)  our  ri-hce- 
oufneffe,  Jer.21.6. 

2.  He  in  whom  are  thofe  high  and  eminent  perfections,  thofe 
glorious  attributes,  of  which  no  oeature  is  capable,  mult  nee ds 
be  more  chan  a  creature  ,  and  confequently  God. 

1.  He  that  is  Omnipotent,  whofe  power  is  boundlefle  and  un- 
limited ,  muft  needs  be  God.  The  higheft  power  of  creatures  hath 
its  non  ultra,  Thus  far  may  it  .0,  but  no  further;  but  Chrift  is 
faid  to  be  ^Almighty,  Rev.  I .  8.  Th?  Lord  God  Omnipotent, 
Rev.  1 9.  6, 

2.  HethatisOmnifcient,  that  fearcherh  hearts ,  that  hatha 
window  into  every  mans  breaft ,  that  can  look  into  all  the  rooms 
and  corners  of  our  fouls ,  that  san  fee  through  all  thofe  Veils  and 
coverings,  which  no  creatuFe-eye  can  p;erce ,  muft  needs  be 
G  od;  and  thefe  are  the  excellencies  afcribed  to  Chrift.  Hj  need- 
ed not  thatany  fkouldteslifieof  man,  becaufe  he  k?ie&  what  was  in 
man,  Joh.  2.2$.  I  am  he  which  fearcheth  the  heart  and  reines, 
Rev.  2.23.  He  knew  their  thoughts  ,  Luke  tf.  8.  fo  CMark^  2.  8. 
Joh.  i2.io,&c. 

3.  Hethat  fills  heaven  and  earih  ,  and  all  places  with  his  pre- 
fence,  mud  needs  be  God ;  and  thus  was  Chrift  in  heaven, 
while  he  was  on  earth.  The  Son  of  man  which  is  in  heaven,  Joh. 
;.  13.  That  where  I arn^  Joh.  14.  3.  Chrift  as  God,  was  then  in 
heaven,  when  as  man,  he  was  on  earth.  So  as  God  he  is  ftill  on 
earth ,  though  as  man  he  fits  at  the  right  hand  of  God  in  hea- 
ven. I  will  be  with  you  to  the  end  of  the  world ,  CM  at- 
thew  28.20. 

4.  He  that  is  immutable  and  eternal,  mr.ft  needs  be  God.  The 
heavens  are  the  worh^  of  thy  hands  ;  rhey  lhall  periih  ,t  ut  r.hou  fhalt 
endure,  &c.  but  thou  art  the  fame,  and  thy  years  ft.all  have  no 
end,  Pfal.  101.25,26,27.  fo  is  Chrift  thefts  Lifting  Father,  Ifa. 
9.  6.  The  ftms  yefttrdy,  to  dfy,andfor  wer7  Heb.i  3.8. 

Mm:  ^.He    ■ 


a68  1  he  Mediator  of  the  Covenant,  Serm.13 


5.  He  that  huh  life itv himfelf ,  and  is  the  fountain  of  life  to 
o:hers ,  mull  needs  be  God;  and  thus  is  Chrift  the  Trine?  of 
life  to  others  ,  A  els  3.  15.  and  hath  life  in  him f elf e  , 
J  oh.  5.2^5.  .  * 

1.  Hexo  whom  thofe  works  of  infiniteneiTe  are  afcribed  ,  to 
which  no  leffe  a  power  is  fufficient  than  that  of  Omnipotency ,  he 
-muft  needs  be  more  than  a  creature.  He  that  kid  the  foundati- 
on of  the  earth  ,  that  by  a  word  commanded  all  things  out  of  no- 
thing, that  preferves  them  from  mouldring  ,  and  finking  into 
their  rirft  nothing  again-  that  could  pardon  fin,  deftroy  him  that 

Mark  1.7,7,8,  had-power  of  death  ,  fubdue  principalities  and  powers,*  Redeem 
9,10,  &c.  his  Church,  carry  his  people  triumphing  into  heaven;  he  mull 
HcUi.14.  needs  be  God.  And  all  thefe  works  of  infinitene(Te  are  afcribed 
to  Chrift  ;  the  work  of  Creation,  wit  horn  him  was  nothing  made 
of  all  that  was  made  ,  Joh.  1. 3.  Of  confervation,  Upholding  all 
things  by  the  Word  of  his pomr  ^  Heb.i.?.  of  redemption,  which 
he  ^..r  chafed  with  his  blood ,  A£ls  20.28. 

4.  He  whom  Angels  adore,  before  whom  the  higheft  andbeft 
of  creatures  fall  down,  giving  that  worihip  which  is  peculiarly 
due  to  God ,  mud  needs  be  more  than  a  creature  ;  and  thus  it  is 
to  Chrift.  Let  all  the  ty4ngels«f God  worjhlp  him,  Heb.  1.6.  fo 
Mat.  2.1 1. 

I  might  adde  the  equality  of  Chrift  in  all  thofe  folemn  bene  di- 
ctions and  praifes  u^on  Record  in  the  New  Teftament ; 
all  which  argue  ftrongly  ,  that  he  muft  needs  be  truly 
Corl. 

2.  As  he  is  truly  God,  fo  is  he  compleat  and  perfect  man;; 
having  nor  r.nly  an  humane  body  ,  but  a  rational  foul ;  and  in  all 
things  was  tiki  to  ns,  fin  only  excepted. 

1  hit  he  had  a  real,  nor  animiginary  body,  appeares  from  the 

.whole  ftory  of  the  Gofpel.     He  that  was  conceived,  born,  cir- 

^^    *vLo£ ^  cumcifed,  washungred,  athirft,  fwet  drops  of  blood  ,  was  cru- 

V^HntMhlL^^^  he  that  went  from  place  to  place  ,  and  had  all  thofe  fin- 

mojh.chg,  l.  leiTe  affections ,  which  are  proper  unto  bodies :  had   a   true  and 

2.  deal  body  ;  ::,\A  fuch  was  the  body  of  Chrift. 

That  he  hid  an  human:  foul ,  U  clear  alfo  from  the  ftory  of 
the  Gofpel.  He  that  grew  in  wifdome  and  knowledge,  as  'tis 
(aid of  Chrift,  Lakei.  80.  Ltlk$  2.  40.  he  whofe  knowledge 
was  bounded  and  limited,  as  was  alfo  faid  of  Chrift.     Of  that 

day, 


Serm.i3«  defcribed in h^PerfonyNatHres^and Offices.  269 

day  ,  and  that  hotrre  kn^^sth  n)  mun  y  no  K0-   the  Angels ,  neither  Propter  en  loturn 

th?  Sonne  of  man ,  but  the  Father,   Mark  I  5.  32.  As  God  he  knew  Eminem  fine  ^ 

all  things;   as  man,  his  knowledge  was  bur  the  knowledge  of  ^"'fMuS'** 

creature,  and  therefore  finite-  all  which  argue  he  had  a  humane  ^onnlblXmo^ 

foul,    as    well   as  body  K    and    was   compleat  man.     Thz  1  peccatonm  * 

whole    Nature    of    man   was    corrupted   ,    deftroyed  ,    2JtiipeR9j*M#, 

therefore     'twas    needful     Chdil     iliould    take    upon    hini/*L1guft- 

whole  man  ,   that the- whole  might  be repaired  aid  laved.  *'?* '*!" h.9' 

.  ,  ,  inin:m  uiabo- 

Ihs  decipiendo  percsfjityta  Dem  tot  am  fufcpienJo  falvavit.  Fulgent, 

-3.  He  is  God  and  man  in  one  perfon.    He  had  two  Natures, 
but  was  but  one  perfon  .•  r here  was  a  twofold  fubftance,  divine 
and  humane ;  but  not  a  twofold  fubnftenqe  ;  for  the  perfonal  be- 
ing which  the  Son  of  God  had  before  all   worlds,    fuffered  not  Hoc{sr  Ecrit/l 
the  fubftancetobeperfon.il  which    he  took,  although  together P°l-Pag-*93> 
with  the  Nature  which  he  had,  the  Nature  which  he  took  con- 
tinue for  ever  ;  thus  both  Natures  make  but   one  Chrift.    He 
was  the  Son  of  God  ,  and  the  Son  of  man,  yet   nor  two  Sons  , 
butoneperfon.    He  was  born  of  God,  and  born  of  a  Virgin,  Lyf0fd-P-  100, 
hut 'tis  in  refpecT  of  his  different  Natures.    Thus  was  Chrift  !>*- 
vids  Son,  and  "Davids  Lord  ;   tJMartes  Son,  and  Maries  Savi- 
our and  Maker  too. ' 

By  the  right  underfhndjngof  this;  we  may  be  very  much  hel- 
ped in  reconciling  thofe  feeming  contradictions ,   which   fre- 
quently occurre  in  Scripture  concerning  Chrtft.    He  is  faidtobe 
born  of  a  woman  ,  and  yet  to  be  without  beginning    of  dayes :  Z  inch. in  Ephef. 
himielffayes  h:.s  Father  is  greater  than  he  ,  and    yet  he  is  faid  to?  35- 
be  equal  With  the  Father.     All  which  may  be  Cleared  by  this.  Hs 
was  but  one  perfon  ;  and  therefore  as  h  man,  who  confute   of 
foul  and.  bedy  ,  theaftionsof  each  part  are  afcrib:d  to    the  per- 
fv/i  :  the  man  is  [?.id  to  under/tend  ;  'tis  not  his  body  ,   but  foul 
that  undeift.m-'S ;  yet  this  is  afcribed  to  the  perfon,  though  it  be  .  .    , 
Ixxthe  formal  act  of  one  part :  fo  in  regard  of  this  hypoilaticaj  y'qr  tkloU 
union  of  two  Natures  in  0:1:  perfon  ,  the    acts  of  each    Nature 
areafcribed  to  ihe  perfon.  '  Thus 'tis  faid  the  Jews  c'ncifitd  the 
Lordnf  glory j  1  Cor.  2.8c  i.e.thtj  crucified   that  perfon  who 
was  the  Lord  of  gtory .    Atts  20.  2 S.  C od  is  faid  1 0  pi rrch  a ie    bi  i 
Church  by  his  blood;  as  God  he  could  not  lined  his   blood  ,  but! 
'twas  that  perfon  who  was  God.    Thus  is  Chrift  faid  to  be  in  bea- 
vvhen  he  was  on  earth  ;  i,t,  as  God,  he  was  in  heaven. 

Mm  3  And 


Q-0  The  Mediator  of  the  Covenant^      Scrm.  1 3, 


And  to  what  is  proper  to  each  nature,  by  reafon  of  the  hypoftatical 
union,is  afcribed  to  the  whole  perfon. 

4.  This  union  of  two  natures  in  one  perfon,  is  without  con- 
fufion  or  tranfmutation  ;  the  natures  remaining  diftinft,  and  the 
properties  and  operations  of  both  natures  diftin£t>  notwithstanding 
this  union*  Some  things  are  proper  to  the  Godhead,of  which  the 
Manhood  isuncapable ;  and  fome  things  proper  to  the  Manhood, 
of  which  the  Godhead  is  uncapable :  We  cannot  fay  the  Godhead 
wasathirft,  weary,  dyed;  neither  can  we  fay  the  Manhood  was 
the  Fountain  of  all  being,  the  Creator  and  Preferver  of  all 
things  ^  or  that  it  is  ubiquitary  or  omniprefent ,  though  we  may 
fay  all  of  the  fame  perfon.  Tis  obferved  by  learned  Writers  , 
Hooker  Eccief.  thac  tne  dividing  of  the  perfon  which  is  but  one,  and  the  con- 
VoLP'  z99\  founding  of  the  natures  which  are  two,  hath  occasioned  thofe 
grand  Errors  in  this  Article  of  faith,  by  which  the  peace  of  the 
Church  kath  been  fo  much  difturbed.  Andfutably  to  thefe  foure 
heads  that  have  been  fpoken  to  ,  there  have  arifen  foure  fevera!" 
herefies. 

1. The  *s4rrUnS)  denying  the  Deity  of  Chrift>againft  whom  the 
Council  of  Nice  Determined  that   he   was  VU»0&  Qfo,  truly 
Hooker  ibid.     God. 

AawS^V  0«^ ,  2.  The  Apllwarims,  who  maimed  and  misinterpreted  his 
Ttkeick&vfya-  humane  nature  ,  againft  whom  the  Council  of  Constant^ 
**©"•  nofU  Determined  that  he  was  compleat  and  perfect    Man. 

3.  The  Neftcrians ,  who  divided  Chrift  into  two  perfons, 
*ASidLP%Tus      becaufe    of    his    two    natures ,    againft  whom    the  Council 

of  Efhefus    Determined    that    he    was   God-man    in  one 
perfon. 

4.  The    £utichians\  who   confounded   thefe   two  natures 
.         ,         in  one  perfon,  againft  whom  the  Council  of  Chakedon  Determi- 

**V     '    ned  that  he  was  God-man  in  one  perfon  without  cpnfufion  or 
mutation  cf  natures. 

But  in  the  foure  above-named  heads  enough  hath  been  faid  by 
way  of  Antidote  againft  thofe  dangerous  miftakes.  And  all  being 
duly  confidered,  we  cannot  but  fee  great  reafon  why  he  fhou'dbe 
called  wonderful^  lfa.  9.6.  Well  might  the  Apoftle  cry  out  by  way 
of  admiration ,  Without  controverfie  great  is  the  myfie- 
ry    of  godlineffe  ,    C/od  wot   manifefi    in    the  fii(h9    1  Tim. 

5-The 


ScrmA^defcribedinbis  Perfon  JStaturej>a*d  Offices.    271 

5.  The  Angular  fitneflfe  of  Chrilt  for  this  work  of 
Mediation,  arifes  from  his  being  God-man  in  two  natures, 
united  in  one  perfon  without  Confufion  or  Tranfmuta- 
tion. 

1.  Had  he  not  been  truly  God,  he  had  been  too  mean  a  perfon 
for  fo  high  an  employment;  it  was  God  that  had  been  offended,  an 
infinite  Msj'efty  that  had  been  defpifed.  The  perfon  therefore  in- 
terpofing  muft  have  feme  equality  with  him  to  whom  he  interpo- 
fcs.  Had  the  whole  fociety  of  perfevering  Angels  inter- 
pofed  on  mans  behalf,  it  had  been  to  little  purpofe-  oneChrift 
was  infinitely  more  than  all,  and  that  becaufe  he  was  truly 
God. 

2.  Hadhenotbeencompleatly  man,  he  had  been  no  way  ca- 
pable of  performingthatiiidifpenfiblyneceffary  condition,  upon 
which  God  was  willing  to  be  reconciled ;  vU.  The  fatisfying  of 
that  righteous  fentence  God  had  pronounced.  Gen.  2. 1 7.  In  the 
day  than  eateTt  thereof ,  thou  (halt  furcly  dye.  That  there- 
fore he  might  be  capable  of  dying,  (  which  as  God  he  could  not ) 
and  that  the  juftice  of  God  might  be  fatisfied  in  the  famena> 
ture  by  which  it  had  been  offended,  'twas  neceffary  he  fhould  be 
man.  t 

2.  Had  he  not  been  God  and  man  in  one  perfon,  the  fufferings 
of  his  humane  nature  could  not  have  derived  that  infinite  value  ^}^!^\ 
from  the  Divine  nature.    We  could  not  have  called  his  blood  the  ^l^\n  * 
blood  of  God,  fas  'tis  called  <Atts  20.  28.)  it  would  have  fag  (fc^y*. 
been  no  more  than  the  blood  of  a  creature,  and  confequently 
as  unavailable  as  the  blood  of  Bulls,  &c.    Hebr.  9.1 2.    Hcby\ 
10.  4. 

4.  Had  he  not  been  God-man  without  confufion  of  natures  ; 
his  Deity  might  either  have  advanced  his  humanity,  above  the  ca- 
pacity of  fuffering ;  or  his  humanity  might  havedebafed  his  Deity 
below  the  capability  of  meriting,  which  is  no  leffe  than  blafphemy 
to  imagine.  And  this  is  the  firft  reafon,'the  fingular  fitneflfe 
of  Chriii  for  this  work  ,•  becaufe  of  the  Dignity  of  his 
perfon. 

Reafoni.  The  fingular  fttndie  of  Chrift  for  this  employ- 
ment in  refpe&  of  the  furablenefle  of  his  Offices.  There  is  a 
threefold  mifery  upon  all  men,  or  a  threefold  bar  to  cofliaiuaion 
with  God, 

1. The 


xj  %  The  Mediator  of  the  Covenant ,     Serm.  1 3  \ 


r«  a, 


>  i.The  guilt  of  their  fins  which  themfelves  arc  never  able  to  ex- 
piate ,  or  fatisfie  for. 

2.The  blir.dneffe  of  their  minds,  the  cure  whereof  is  too  diffi- 
cult for  any  creature  Phvfician. 

3.  Thsir  bondage  and  captivity  to  fin  and  Satan,  which  are  ene- 
mies tco  ftrong  for  man  to  deal  with.  Sutably  to  thee  three  great 
'neceffities,  Jefus  Chrift:  is  anointed  of  Cod  to  a  threefold  Office, 
of  a  Prieft,  a  Prophet,  a  King  ;  the  former  of  which  Offices  he 
exercifes  on  our  behalf  to  God,  and  the  two  hit,  from  God 
to  us. 

1.  The  Prieftly  Office  of  Ghriftisthe  great,  the  only  relief  we 
have  againft  the  guilt  of  fin  ;  the  work  of  the  Priefthood  confifted 
under  the  Law,chiefly  of  thefetwo  parts. 

(1.  Satisfaction  for  the  fins  of  the  people.  Lcv.^,i69 
^      I7,iS,iq,&c. 

j2. L  terceffion  unto  God  on  their  behalf,  Levlt. 
I        16.12,13. 

Both  which  were  verified  in  Chrift:  onr  great  high  Prlejty  Hebr. 
4. 14.  And  hence  it  is  that  the  Apoftle  encourages  us  to  come  with 
boldncfi  unto  the  Throne  of  Grace  ,  Hebr.  4.  16.  What 
was  done  by  others  Typically  ,  was  done  by  Chrift  Re- 
ally. 

1 .  His  fatisfacVion  in  discharging  thofe  debts  which  his  people 
had  run  into  with  Divine  juftice  to  the  ucmoft  farthing,  and  this 
he  did  by  offering  up  that  one  fingle  facrifice  which  was  infinitely 
more  worth  than  all  thofe  multitudes  of  facrifices  offered  up  of 
old,  .and  from  which  all  former  facrifices  had  their  vertue  and  effi- 
cacy. The  Prieftsof  old  offered  up  creatures,  but  this  high  Prieft 
offers  up  himfetf-  they  offered  the  blood  of  Bullocks,&c.f/^.  0# 
1 :,  14.  but  Chrift  the  blood  of  God,  Jttt  20. 28.  They,  offered 
many  facrifices,  and  Chrift  but  one,but  fuch  a  one  as  infinitely  ex- 
ceeded all  their  many ;  fuch  a  one  as  perfected  for  ever  them  that 
are  fan&ified,  Hebr.  10.  14.  One  Sun  is  worth  more  than  thou-" 
fands  of  Stars,  and  one  Jewel  than  millions  of  ordinary  ftones;and 
fo  one  Chrift  is  more  effeftual  than  all  Lebanon^  or  the  cattcl  on  a 
thonfand  hills. 

i  2.  Bis 


Serin  13.  described I  ft  his  Perfou^Ntturef^nd  Offices*  073 

2.   His  inrerceilion  ;    this  is   the  other  part  of  his  prieft- 
ly  Office;    his  fatisfa&ion ,  that  was  performed  on  earth  ;  his 
lnterceilion  is  performed  chiefly  in  heaven  ;  by  the    former  he 
purchafed  pardon  and    Reconciliation,  2  Cor.  5.  r0.  compared 
with  Verfen.  by  the  latter  he  applies  the  benefits  he  hath  pur- 
chafed; hisfufferings,  though  they  were    but   while    he  wa^on 
earth,  yet  the  beneht  of  them  extends  toallages  of  the  Chiirchi 
both  before  and  fince  his  paffion;  and   his  lnterceilion    is   that 
which fues out  ^hefebleiTingsforhis  people;  and  therefore  that 
great   Apoftle  joynes  both  together  as  the  foundation  of  ail  his 
comfort,  %j>m.  8.  \%.  Chrift  hath  died,    wkoftiti  makes  Inter* 
ceffion  5  and  both  thefe  are  fo  full,  fo  fufficient  a  relief  againft  the 
guilt  of  fin,  that  as  we  have  no  other,  fo  we   need    no   o:her ; 
as  the  Hi^h  Prierts  bore  the  names  of  the  people    before   the 
Lord,  fodoes  Jefus  Cbrift  the  names  of  his    Ele&;  but   the 
high  Priefts  of  Old  ,  were  at  certain  times  only  to  appeare   be-  H^b  9 '***    . 
fore  the  Lord,  once  ayeare  toenter  into  the   holy  place;  btttHtb.io.  i*.  ' 
Chrift  our  fpiritual  High  Prieft,   is  not  only  entered,  but  fat  Awn  Hcb  \  uvj. 
At  the  right  hand  of  God,  to  negotiate  conftantly  on  hi>    Chur-  l  John  2.1. 
ches  behalf;  He  ever  lives   to  make  Inter  ceffion ,  Heb.    n.  25. 
And  befides  the  conftancy  ,  confider  theprevalency  of  his   In- 
tercession ;   that  God  that  regards  the  cry  of  Ravens,  that  will 
not  altogether  neglect  the  humiliation  of  Ahab,  that  God  that 
is  fo  ready  to  anfwer  and  honour  the  prayers  of  his  own  peo- 
ple ,  cannot  but  much  more  regard  the  prayers  of  his  on- 
ly  Son  ,    praying    by   his  blood ,  and  praying  for   nothing 
more    than    what    himfelf   hath    deferved    and    purchafed. 
He    that   is   fuch   a  great   High  Prieft  ,    is  excellently   fit- 
ted  in   refpeft    of  this    Office  ,    for  the  work  of  Media- 
tion. 

2.  The  Prophetical  Officeof  Chrift,  is  the  great,  the  onlyDeut  xj  XJ 
relief  we   have  againft  the  blindneffe   and  ignorance   of  our  job. i.  14,2^, 
mindes.     He  is   that   great  Prophet    of  his  Church  whom  4f. 

Cftiofes  fore- told  ,  the"  Jews-  expected  ,  and  all  men  need-  J°hotf.i4» 
ed  ;  that  Sun  of  Righteoufneffe ,  who  by  his  glorious  beams 
difpeis  thofe  mifts  of  ignorance  and  errour  ,  which  darken 
the  mindes  of  men  ,  and  is  therefore  ftiled  by.  way  of  e- 
minency  ,  that  light  ,  John  1.  8.  and  the  true  light  y 
Joh.  1.  9. 

Nn  The 


q  5  5  The  Mediator  of  the  Covenant^  Serm.  i  3 


The  execution  of  this  Prophetical  Office,  is  partly  by  revea- 
ling fo  much  of  the  Will  of  God  as  was  neceffary  to  our  falvati- 
on,  partly  by  making  thofe  revelations  powerful  and  effe- 
&ual. 

1.  In  revealing  the  Will  of  God;  for  no  man  hath  feen 
Cjod  at  any    time  ;    the  only  begotten  Son ,  which  is  in   the    bo- 

Jome  of  the  Father ,  he  hath  declared  him  ,  Joth  i .  1 8.  The 
manner  of  revealing  the  mind  of  God,  hath  been  different  in  fe- 
veral  ages. 

i.  Sometimes  making  ufe  of  inftruments ;  who  were  either 
ordinary ;  as  under  the  Law,  the  Prierts  whofe  lips  fhould  pre- 
f(rve  knowledge]  and  under  the    Gofpel,  Paftors   and  Tea- 

Mri/"7'         c^ers  :    ^r  e^e  extra<>r^nary  5   as  Prophets  under  the  Law; 

E  h  4  xx7i*i  and  AP°^IesJand  Evangelifts,  in  the  firft  plantation  of  theGo- 

2 .  For  fometime  inftru£ting  his  Church  immediately  in  his  own 
perfon,  Heb.  1.1,2. 

2.  In  enlightening  effectually  the  fouls  of  his  people :  in 
caufing  the  blinde*  to  fee ,  and  making  them  who  were  once  dark- 
vejfe,  to  be  light  in  the  Lord,  Eph.  5.  2.  Thus  he  inftru&s 
by  his  Word,  and  by  his  Spirit,  1  Pet.  1.  12.  and  by 
that  Soveraignty  he  hath  over  the  hearts  of  men  ,  o- 
pens  their  hearts  to  receive  his  counfels.  He  that  can  thus 
(peak ,  nor  only  to  the  eare ,  but  to  the  heart  ,  is  alfo  in 
this  Office  ,  excellently  fitted  for  the  work  of  Media- 
tion. 

3.  The  Kingly  Office  of  Chrift,  is  the  great,  the  only  re- 
lief we   have  againft  our  bondage  to  fin  and  Satan.    He  to 

Mat.28.  18.      yvhom  all  power  is  given  in    heaven  ,  and  in  earth  ,    Mat.   28. 
Ephj.ao.ii^  lg>    He  ^  hom  God  hath  ra-fecj   frorn  the  dead  ^  and  fec  at  his 

Htb.2.8.       '■■  own  right  hand  in  heavenly  places,   far  above  all  principali- 

Phil.z^io>    ty  and  power ,  and  might  ,  and  dominion,    and  every   name 

11.  that  is  named,  not  only  in    this  world  ,    but  alfo  in  that 

jCor.i?.i7>    which  is  to  come  ;     and  hath   put   all  things   under  his  £eer, 

Ifa  61   u  **'  anc*  &ave  ^m  to  ^  c^e  ^ea<^  over  a^  tnuiDS  t0  rnc   Church: 
It  is  he   that   re/tores  liberty  to  the  cartives  ,    and  opens   the 

Prifon   doors    to  them    that   are    lomd.     This   great    Office 

tef  a  King ,  he  executes  chiefly  in  thefe  Royd  acls. 

1.  In 


Serm.  13.  described  in  bk  Perfon^NatHres^and  Offices .  25^ 


49. 10. 


1.  Ingathering  to  himfelf  a  people  our  of  ail  kindred? ,  Gm 
Nations  and  tongues;   andin  making  them  a  willing  people  in  jfae" 
thedayof  his  power,  Pfal.no*!,  i  Gor.fi;  i*. 

2.  In  governing  that  people  by  Laws,  Officers,  and  Cenfures  iCor.j  4,y. 
ofhis  own  ordaining,  Ifalah  33.22.    Ephcf.4.11, 12.     cJ^/\  x  P«yr.j,  %. 
18.17,18.  Eph.4.^  xjl 

3.  In  bringing  ail  his  elect  into  a  ft  ate  of  faving  grace,  and  '    1C  '*  *y 
preferving  that  grace  alive  in  their  foules ,  which  himfelf  hath 
wrought,  though  it  be  as   a  fpark    of  fire  in  an  Ocean  of  wa- 
ter ,  in  carrying  it  on  to  perfection ,   and  crowning  in  wi:h 

glory. 

4.  In  retraining,  over-ruling ,  and  at  laft  deftroying  ail  his 
and  his  Churches  enemies  ,  Tfalme  no.  1.  thofe  who  will 
not  fubmit  to  the  Scepter  of  his  grace,  he  rules  with  his  fro* 
tody  and  will  at  laft  dajh  them  in  pieces  like  a  Potters  Fejfel^ 
Pfal.  2.9. 

And  thus  is  Chrift  not  only  in  refpect  of  the  dignity  of  his 
perfon  ,  but  the  fuitablenefle  of  his  Offices ,  the  only  fit  Me- 
diator between  God  and  man. 

The  doctrinal  part  of  this  Scripture  being  thus  cleared,  take 
one  word  by  way  of  application. 

Uft.  This  may  informe  us  of  the  unfpeakable  folly  and  mi- 
fery  of  all  fuch  as  defpife  this  Mediator ;    there  is  but  one  Me-   «$£ 
diator ,  but  one  way  of  Reconciliation  unto  God ,    but  one 
way  of  having  fin  pardoned ,  our  natures  cleanfed  ,  the  fa- 
vour  of  God  reftored  f  our  loft  condition  recovered  ,    and  that 
is    through  the  Mediation  of  Chrift ;   and  fhall  it   b-   faid  of 
any  of  us  ?   as  Chrift  himfelf  fpeaks   of  thofe  foolifhly  ob- 
ftinate  JewSy    they  would  not  come  unto  him ,  that  they  might 
have  life ,   Joh.  5.40.     There  is  in  Chrift  the  life  of  Juftifica-  c0i  . 
tion  ,  to  free  us  from  that  eternal   death  the  Law  fentences  us 
unto;  the  life  offanctification  to  free  us  from  that  fpiritual  death 
we  are  under  by  nature ;  there  is  in  him  a  fufficient  relief  againft 
whatever  is  difcouragingjand  flaall  we  be  fo  little  our  own  friends, 
fo  falfe  to  our  own  concernments,   as  to  reject  his  profered  help, 
no'wichftanding  we  do  fo  highly  need  it  ? 

1.  In  rejecting  this  Mediator ,  you  fin  againft  the  higheftand 
greateit  mercy  that  ever  was  vouchfafed  to  creatures;  'tis  men- 
tioned as  an  aftoniftiingactoflove  in  God,  that  he  fhould  [q 

N  n  2  love 


a;  6         The  Mediator  of  the  Covenant ,  Serm.  1 3 


tivckt  vpoil.iy  as  to  give  his  only  begotten  Son,    &c.  Job.  3.  I  5. 
TohlZ'*'7)  8  *"°^  beyond  all  comparifon ,  fo]  beyond  all  expreffion  ;  and  oh 
compared  with  what  an  amazing  coidefcention   was  it  in  Chrift  ,  who  though 
Rom.  5.  8.        \iZt\yughtit  %o  robbery  to  be  equal  with  ^<rdy  was  yet  pleafed  to 
make  himfeif  of no  reputation ,  and  togk  upon  him  the  forme  of   a 
{crviifit ,  became  obed'rnt  unto  death  ,  even  the  death  of  the crofi ; 
and  all  this  as  our  Mediator  f  there  is  not  any  mercy  we  enjoy , but 
'tis  the  fruit  of  this  mercy. 
2.  You  hereby  reade  your  condition,  the  fame  with  Pagans; 
Eph.z.ii        iheemphafisof  whofe  mifery,    confifts  in  this,  that  they   arc 
without  Chrift ,  and  therefore  without  hope.    Nay ,  the   fame 
with  Devils,  v\  ho  have  no  Mediator  interpofing  on  their  behalf 
to  God;   but  as  they  finn'd  with  a   Tempter,    fo  they  perifh 
without  a  Saviour ;  this  is  their  mifery ,  and  {hall  this  be  any  of 
our  choice  ? 

3.  Your  condition  is  hereby  rendred  in  this  refpecl  worfe 
than  theirs ,  in  that  you  defpife  that  mercy  which  they  were 
never  profered. 

The  danger  of  this  fin,  you  may  find  awakeningly  fet  down 
by  the  Apoftle  ,  Hebrews  2.  3.  Hebr.  10.28)  29,  30.  He- 
brews 12.  25. 

Vfe.  Beperfwaded  then  to  make  ufe  of  Chrift  in  all' his 
Offices ,  in  whom  you  have  an  univerfal  antidote  againft  all  dis- 


couragements. 


ay        Are  your  confidences  alarum'd  with   the  thunder  of  Scri- 
4*      pture-threats,  and  curfes  of  the  Law,   fly  to  that  blood  of  firing 
ling  ,   the  voice   whereof  is  much  louder   than  the  cry  of  your 

flMUS. 

Are  you  ftung  with  the  fenfe  of  your  corruptions ,  look  up 
john3.i4,      to  chrift  as  your  Brace*  Serpent,  that  he  may  cure  thefe  wounds 
and  deliver  you  from  death. 

Are  you  difcouraged  from  prayer,  becaufe  your  prayers 
1  John  1. 1.  h:ve  hitherto  been  fo  finfulty  defective  ?  confider  the  In- 
#eb.4.i4>  16.  cerceffion  of  Chrirt,  and  take  encouragement  from  thence. 

Are  youatfli&ed  with  your  o.vn  unteachableneffe  ?  look  up 
to  him  as  the  great  prophet  fent  of  God,  and  beg  of  him  the 
inward  and  effectual  teachings  of  his  Spirit,  that  he  would  fpeafc 
as  powerfully  in  his  Word  to  your  dead  hearts ,  as  he  once  fpoke 

Ufa  i*43'    SocfeadL**™*. 

*  Ar& 


Serm.i  3.  described  in  bis  Ferfonflatttres^and  Offices,   zjj 

Are  you  difquieted  with  doubcs  and  feares,  in  refpeft  of  your  c  j 
own  perfeyerance  ?   though  temptations   are  boyfterous ,  and  - 

corruptions  violent  ,  look  up  to  him  who  fits  at  the  right  hand, 
till  all  his  enemies  become  his  foot-ftoole  ,  that  he  would  flreng- 
then  you. 

Are  you  full  of  feares  becaufe  of  Ziony  the  affli£tions,dan°ers,  p0j.1IOiIl 
enemies  of  the  Church?   remember  heis  the  Head  over  all  things  Colii.u'. 
to  the  Church. 

In  a   word,   whatever  your  afflictions  or  troubles  are,  the 
Mediation  of  Chrift  is    a  fufficient  relief;   and  therefore    fit 
not  down  dejectedly  mouring,  like  Hagar  weeping  at  the  foun-  Gcn.2i.19. 
tainefide. 


OF 


mmimtMimmftmmi 


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AC  J!U 


^tvvcttv 


Sertn.  1 4, 


if^f^S 

:**^/VJ 

IIP^P 

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^^Kv^ 

3^>!^*/^* 

g&Mj^ZL 

y -»5r  Ji 

ti&w 

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1L^ 

O  F 


GHRI8TS 

Humiliation. 


Philip.   2.8. 

H$  humbled  himfetfy  and  became  obedient  unto 
death j  even  the  death  of  the  Croffe. 

His  Chapter  begins  with  one  of  the  moft  pathetical 
and  powerfully  preffed  Exhortations  that  we  meet 
with  in  the  whole  Scripture :  The  Apoftle  is  in  one 
of  his  high  ftreins  and  raptures  of  Rhetorick,  con- 
juring the   Philifians  (as it  were)    by  all  that 
they  accounted  dear  and  precious,  unto  brotherly 
unity  and  amity,  and  to  this  end,to  humility  of  minde,  and  a  mu- 
tual condefcenfion.     He  that  will  lift  up,  and  embrace  another 
»ifi  MexionethztisMtth9  muft  himfelf  ftoop  down ;   and  becaufe  men  are 
Jul.  Nicrcm.  rather  drawn  by  example,  than  driven  by  precept,  he  propounds 
to  them  a  pattern  beyond  all  parallel :    Let  this  minde  be  in  yox 
which  was  alfo  in  thrift  Jefas  ;  who  being  in  the  form  of  God, 

thought 


tern  fufatut 


Scrm.  1 4.        OfChrifts  Humiliation.  259 

thought  it  not  robbery  ts  be  equal  with  Gody  but  made  himfelf 
of  no  repHtatiox,$cc.  As  if  he  had  faid,  Jefus  Chrift  was  as  high  as 
the  higheft ,  coequal  with  God ,  it  was  his  right  to  fhnd  upon 
even  ground  with  his  Father,and  without  any  wrong  to  him  might 
have  pleadedhis  Peerage,  and  yet  he  ftrangely  humbled,  and  a- 
bafed  himfelf ;  here  is  your  Copy.  How  lowly  Should  Chriftians 
be  ?  feeing  humanity  ,  the  form  of  a  fervant,  nay,  death  it  fc!f 
were  not  accounted  too  low  for  their  Lord;  Chrift  himfelf  hath 
juftfuch  another  Argument ;  John  13.  14.  If  I  your  Lord  and 
Mafer  have  wafhed  your  feety  ye  ought  alfo  to  wafh  «ne  another  s 
feet.  Let  no  Chriftian  ftand  upon  his  pantofles ,  feeing  Chrift 
humbled  himfelf ',  and  became  obedient  to  death ,  the  death  of  the 
Croffe. 

In  which  words  we  have  , 

Ci.  Specified,  death. 
i.The  depth  of  Chrifts  humiliation;^ 2.  Aggravated,  even  the 

C  death  of  the  Crofs. 

2.  The  Manner  of  his  humiliation,  where  we  may  notethefe 
two  remarkable  circumftances. 

1.  His  voluntarineffe,  he  humbled  himfelf. 

2.  His  obedience,   he  became  obedient  unto  death. 

The  Scripture  hath  obferved  to  us  thefe  three  Special  fteps  of 
Chrifts  humiliation. 

1.  Heftoop'tdowntobecomeaman. 

2.  He  condefcended  to  put  his  neck  under  the  yoke  of  the 
Law. 

3.  He  appeared  in  the  likeneffe  of  fmful  fiefh. 

I.  He  ftoop'tdown  to  become  a  man^  he  left  'he  warme  bo- 
fome  of  his  Father,  and  took  himfelf  lodging*  in  the  womb  ofa  ' 
Virgin  ;  he  ftrip't  himfelf  of  hisRobe;of  <  lory,to   put   o_i  the 
courie  home-fpqn,  and  thread-bare  tatters  of  a  fraile  humanity;, 
andhethu  thought  it  no  robbery,  t?  b?  <.q*al  with  God ,  fu knit- 
ted to  an  eftate  lower  than  fome  of  his  own  creatures ;   this  is  the 
flrft  RidcUio  the  Apoftfesgre     9  yfteryof  goulindfe  \  God  was 
manifefi  in  the  ftejh.     Andfure,  that  the  mod  mac;nifc:nt  Mo-  lT/m*  3-  *& 
rarch  in  the  world  {hould  become  a  Toad,  that  the  whole  Hod  of 
Angels  fhould  be  degraded  into  worms ;  that  this  goodly  frame  of 

the 


01 


s3  0  0/  Cfcr//^  Humiliation.  Serm.14. 

the  Creation  fhould  be  unpinned  and  annihilated,  qt  crowded  in- 
to the  narrow  compafle  of  one  fmgle  arome,  is  infinitely  a  lefie 
wonder,  than  for  Cod  to  become  a  man  ;  hid  Chritf  been  made 
an  Angel,  it  had  been  infinitely  below  himfelf,  and  yet  then  he 
hadremain'dafpirit,  and  ftayedfomethin^  nearer  home;  but  he 
doathed  his  Divinity  with  a  body  s  the  Word  was  made  fie,h  ;  he 
z&vrfo  two-  ma(jLt  himfelf  of  no  refutation  ,    and  wm  made  in  the  likenefi  of 
men^  Ver.  6.   He  emptied  himfelf  of  his  crzdh  ;   to  become  a 
man  was  fo  much  beneath  him,  that  upon  the  matter  k  undid  him 
in  point  of  reputation.    Thep,reate(t  ftep  of  Chritts  humiliation, 
was  his  Incarnation  ;  for  that  being  man  he  fhould  dye,  is  nothing 
fo  aft onifhing  a  wonder,  and  inconceivable,  as  that  being  God  he 
fbouldbe  made  a  man. 

2,  He  condefcended  to  put  his  neck,  u*der  the  yoke  of  the 
Law,     Gcd    (  faith  the  Apoftle  )  fent  forth  his  fon   made  of  a, 
Gal."  4.  4.       woman  \  and  though  that  be  very  much,  yet  there  is  more  added* 
made  under  the  Law.     Though  every  man  that  is  born  of  a  wo- 
man, every  mothers  childe  among  us,be  neceffarily  fubje&  to  a 
Law,  and  it  is  no  condefcention,its  no  whit  below  thegreatett 
Prince  on  earth  that  gives  Laws  to  many  thoufands-  yet  this  was 
a  vety  great  fubmiflioa  in  Chrilt.    Adam  while  he  continued  in 
a  ftateof  integrity  and  perfection,  was  then  under  a  Law,  and  did 
nor  yield  or  abate  any  thing  of  his  right  by  it ;  the  bleifed  and  glo- 
rious Angels  continue  under  an  obligation  to  obedience,  and  they 
do  not  by  this  lofe  any  of  their  birth-right  for  a  creature  ;  as  a 
<:reature,is  indifpenfably  fub;e&ed  to  the  Law.  of  its  Maker,  by 
vertue  of  its  creatureftip  and  dependance  •,  and  lliould  any  one  of 
them  attempt  a  difobligation,  it  were  an  eflay  toward  a  prodigious 
and  preternatural  Antinomianifme.    But  the  Son  of  God,  the 
Eternal  and  Independent  Law-maker  did  admirably  abafe  himfelf, 
to  come  under  the  obediential  obfervance,  and  poyfonous  maledi- 
ction of  that  Law,  upon  which  there  was  only  the  print  of  his  own 
authoririty  ;  for  though  the  humane  nature  aDftraAly  considered,  is 
as  a  creature  bound  to  the  obfervance  of  a  Law,  yet  being  in  con- 
junction with  the  fecond  perfon  in  the  Trinity,  and  aflumed  into 
the  personality  of  the  Son  of  God,  it  was  exempted  from  obedi- 
ence, and  indemnified  as  to  curie  and  penalty.    Chrift  fubmitred 
to  the  Ceremonial  Law  in  his  circumcifion,  put  his  neck  under 
the  yoke  of  the  moral  Law,  to  fulfill  the  preceptive  part  by  his 

perfect 


Serm.  1 4.  QfCbrtjU  Humiliation.  x% 


Perfect  obedience,  and  facisfie  the  makdictive  part  by  his  com- 
Plea:  fufferings;  alt  which  fubje&ion  v\as  noc  a  debt  that  God 
could  have  challenged  of  him,  but  a  pure  voluntary  fubfeription; 
The  Law  is  not  made  in  fomefenfe  for  a  righteous  man,  baC  it  i  Tim i   * 
is  not  made  in  any  fenfefor  the  glorious  God. 

3.  Andwhichisaftep  beneath  both  thefe ;    he  appeared  as  a 
fitful  W4»,  or  in  the  likenefi  of  fitful  flefh  ;    fubjection  to  the  ^om    g  , 
Law  made  him  very  low,  but  the  fimilitude  of  fin,  which  is  the 
violation  of  the  Law  was  afar  greater  abafemejnt.  Chrifts  appea- 
ring in  the  likeneffe  of  finful  flefh,  muftnotbe  underftood  as 
though  his  flefii  were  only  a  likeneffe  and  appearance,  or  he  had^tt/   ~  ;/^ 
only  an  aerial,  and  phantafticai  bodyi  as  fome  of  oldabiurdly  fan-  dim  urnis 
cied  and  affirmed;  he  had  true  real  flefh,  though  but  the  fimili-  q*a{i  caro  m 
tude  andrefemblance  of  finful  flefli ;   the  word  likeneffe  relates  #*  €^9  fed 
not  to  flefh,but  lin;not  flefh  in  iikenefs,but  fin  in  likenefs;  a  being  '*.  jW**«? 
under'a  Law  implies  nothing  of  fin ;  it  was  the  cafe  of  Adam^nd  JSIirJ*  en« - 
the  Angels,and  both  without  fin,  or  any  thing  that  look't  like  fin;  fedpeccati  carl 
but  our  bleffedLord  condefcended  not  only  to  fubje&ion,but  to  the  no*  etat.  Aug. 
print  and  appearances  of  tranfgreffion.  He  frail  appear  (faith  the  A-  Heb.j.uk. 
poftle)  the fecovd  time  without  fin  unto  falvat /^.Intimating,  that 
the  firft  time  he  appeared  with  fin  upon  him^  when  he  returns  in 
glory,  he  fhall  have  no  dints  of  fin  upon  him-   the  fmell  or  finge- 
mg  of  it  (hall  not  be  upon  his  garments ;  but  his  firft  entrance 
was  with  many  of  thofe  prints  and  marks  that  fin  (  where  ever  it 
is  )  ufes  to  leave  behinde  it.    Sin  was  neither  inherent  in  him, nor 
committed  by  him  ^  but  imputed  to  bim.    Sin  never  defiled  him, 
but  it  defaced  him ;  he  had  nothing  oi  its  impurity,  but  much  of 
its  penalty ;  he  was  not  tainted  with  that  plague,  but  he  was  plea- 
fed  to  take  upon  him  the  tokens.    In  the  fame  Chapter  the  Pro- 
phet tells  us,  He  had  don;  no  violence  ,    neither   was   any  deceit  jr 
in  his  mouth,  and  he  was  numbred  with  Tratfgreffors.  He  trode  '  '"'^5  3 
not  one  fiep  awry  in  fin,  but  many  of  the  footfteps  of  fin  appeared 
upon  htm  ;  toinfianceina  few. 

1.  T over: y :  he  came  in  a  low  and  mean  condition,  and  thats 
the  very  likeneffe  of  fin,  the  great  bankrupt  rhat  brought  all  to 
be^ery.  Though  he  was  rich,  yet  for  our  fakes  he  b  cam:  poor,  -l  Cor.j  9 
Wne#  he  rode  co  Jerufalcm,  it  was  no:  in  fiate ,  in  a  gilded 
"Coach,  with  (w  ho rfes  ;  or  mounted  like  a  Lord  Mayor  with  em- 
boffed  trappings  j  but  as  one  might  rather  fay,  like  a  Beggar  that 

O  o  is 


28  2  Of  thrifts  tiumiUaitofK        berm .  i  4 


Match  1 1 .  * .      is  Tent  with  a  Paife  from  one  Town  to  another  ;    Sitting  up™  an- 

Ajfe,  and  a  Colt,   the  fodi  cf  an  Alje.     JheFoxiS  have  holcs> 
Matth.3.20.      a/td  thff  h-irds  0f  de  Are  havg  Kg^  ^  fke  Sot   Qf  mafl  had 

not  where  to  lay  hps  head.     Hewasatfuch  a  very  low  ebb  as  to 
world;  iiches,that  once  he,andone  of  his  Aportles,could  not  both 
r*MevieLa  $'  ot~  l^£rn  ma^e  a  pur fe  for  half  a  crown  to  pay  their  tax  without 
6d.  the    workmg  of  a  Miracle. 

2.  Another  likeneiTe  of  fin  was  forrow :  He  was  amtu  of  far- 
lfa,Vj.j.  rows,   and  acquainted  wi>h  griefs  \  as  Antichriilis  called  a  man 

1  Theff.  i.  3.  of  fin,  his  very  make  and  comucution  is  fin,  fo  was  Chrifta  man  of 
forrows,  arid  as  it  were  made  up  of  them,  they  were  in  a  manner 
his  complexion.  We  read  oft  of  his  weeping,  but  ic  is  not  obfer- 
ved  that  ever  there  was  a  fmile  upon  his  face.  Now  (in  and  for- 
row  are  fo  near  of  kin,  that  the  Hebrew  language  comprifeth  both 
fW  in  one  word ;  they  are  as  like  as  mother  and  daughter,and  both  cal- 
led by  the  fame  name. 

3.  A  third  liken  efle  of  fin  was  (h^me  anl  reproach:  Sin  was 
the  inlet  of  {name  ;  when  our  firlt  Parents  had  tinned,  their  eyes 
Gen.3.7.  were  opened,  and  they  knew  that  they  were  n*k>ed,  andfewtdfig- 

Chap.  j.  ulc.    leaves  toge  her,     Why  they  were  raked  before,  and  were  not  ig- 
norant of  it,  bur  then  k  was  no  ihame  to  them  ;  fin  gave  them 
a  fight  of  their  nakedneffe,  foas  they  never  faw  it  before :  This 
fimilitude  of  fin  was  upon  Chrift,  wnenhewas  called  Glutton  > 
Wine-bibber,  Conurer,  Blafpbemer,   Divel,  and  what   not, 
that  might  caufe  and  increafe  contempt J    He  hid  (  as  it  were) 
onr  faces  join  him,  (faith  the  Prorbet)   he  was  d(f};fedy  and 
Ifiu  $f.  it        we  esteemed  h'm  mt  •,  how  vile  andtoikeniptfble  is  that  perfon, 
upon  whom  we  turn  the  back  in  fcorn  ?   to    whom  we  will  roc 
vcuch  life  fo  much  as  a  look,  or  rhe  giance  of,  an  eye!    /  a-n  a 
reproach  of  men,  (  faith  the  Pi  a  l.n  ill  in  the  perfon  of  Chrift  )  and 
V&UW'     deff  fed  of  the  pop'e 

4.  A'  omer  farnillQwe  of  fin  ,  was  the  w-.tbdrawment  cf  his 
Taih.r,  and  cloud i  u  the  Ji  h  of  his  counte  ance.  His  fathers 
fo 'faking  h.itn»v\  hereof  be  makes  that  h  avy  hearc- breaking  corn.- 
Matthi7.^.  PlaV*i  M]  <jod,  my  God,  why  hi  thou  fi<rf*ken  mo}  The 
frown  of  his  Father,  and  brov-hjathg  of  hi-  difpleafufe,  was 
the  very  likmeffe  of  fin  ;  for  from  that  noyfome  v*poui only  ari- 
fesa  ihai  toover-cafi  rhe  li.,hc  of  his  con  uena^ce.  Nothing 
but  :hac  builds  up  a  partition  wall  be  wixt  him  and  us.    T^nr  im- 

quities 


S'erm.  1 4.  OfChriJls  Humiliation.  s8  3 

AH  ties  bavi     ei      iH  '.  betwixt  yo:4  and  your  God,    and  yoir  fins 
toave  hid  his  f  )9»*     We  hid  our  face  fromCh.ii,  and  I{"M9  lm 

in  that  there  was  rep roach*  but  alas,this  was  nothing  in  comp> 
riibnja  Prince  need  no:  trouble  himfeif  thai  he  hith  not  the  fmife 
of  his  Groom:  What  if  all  creatures  in  heaven  and  earth  had 
hid  their  faces  from  Chrill,  he  could  well  have  b  >rn  up  under  i: ; 
but  the  hiding  of  his  Fathers  face  even  broke  hislieart,as  a  burden 
intolerable. 

5.  AndlauMy,  Chriit  fubmitted  to  death,  and  that's  another 
jikeneffeof  fin.  Sin  entrei  into  the  world,  and  death  by  Jin;  m'  **12" 
ihey  came  together  as  it  were,  hand  in  hand  -,  this  was  the  penal'y 
infilled  upon  fin,  In  the  day  thou  M*fi  then  fh'thfrfiy  dye.  G,n 
Now  iii  this  refpec*  Chri[tabafed  himfeif  to  look  like  a  (inner -, 
Humbled  himself,  and  became  obedient  to  death,  the  death  of  the 
Crop. 

In  the  further  Amplification  of  this,  I  fhall  endeavour  to  fliew 
three  things. 

1.     What  kinde    of  death    Chrift    humbled   himfclfe 

unto. 

a.  In  what  manner  Chrill  underwent  that  death. 

3.  Upon  what  grounds  Chrilt  thus  humbled  himfeif  c» 

death. 

1.  What  kinde  of  death Chrift  humbled  himfeif  unto;  and 
this  I  cannot  omit,  the  Apoftie  having  added  fuch  a  remarkable 
Emphafis  by  way  of  reduplication ;  Death  ,  even  the  death  of  the 
Croft.  It  was  not  only  a  violent  death,  and  there's  much  in  that, 
that  he  dyed  no:  a  natural,  but  a  violent  death  :  Nor  indeed  could 
he,  both  becaufe  'mere  was  no  fin  in  him  to  be  the  in-let  of  a  natu- 
ral death,  nor  would  :hathavebeenfatisfa£ory  for  the  fin  of  ci- 
thers. It  was  not  only  (I  fay)  a  violent  death ;  but  fuch  a  vio- 
lent death,  as  had  in  it  a  more  than  ordinary  violence, 
a   death  by   crucifying ,  which   hath  thefe   three  imbittering 

fi.  Pain. 

Circumftances.^2.  Shame. 
/ 3.  Curfe. 

1.  Palm  The  eafieft  death  is  painful;  a  death-bed,  though  a 
down-bed,  is  for  the  moft  part  a  little  eafe.     Oh  my  gowty  fezt, 

O  0  2  faith 


28  4  Of  Chrifis  Humiliation.  Serm.  1 4. 


faith  Afa\  O  my  cold  benum'd  body,  faith  David!  O  my  le- 
prous skin,  faith  lU&lah  !  O  my  pained  aking  head  cryes  the  fon 
of  the  Sh/tnamke  \  but  in  the  death  of  Chrift  there  was  the  pain 
of  many  deaths  put  together;  in  the  very  dawning  of  the  Gofpei, 
the  very  firft  time  we  finde  the  death  of  Chrift  mentioned,  it  is 

Qea.t.ic        fee  out  by  bruiling  ;  It  fha!l  foxifc  the  head ',  and  thou  {bait  brut fe 

his  hcel)Viz,    hs  humane  nature,  that  which  could  be  bruifed; 

It  f  leafed  the    Lord  to  bmife  himy  he    hath  fat   him  to   grief; 

^'^31    bruifed  him  as  with  a  Peftel  in  a  Mortar;  hence  was  it  he  prayed  fo 

Match,  if,  Z9-  earneftiy  that  the  Cup  might  paffe  \  it  was  fo  full  of  worme-wood 
and  gall,  and  the  pain  Co  violent  which  he  was  to  encounter,  that 
he  fcrewed  up  his  requeft  to  the  higheft  pin,  if  it  be  foffible ;  wife 
andrefolute  men  do  not  ufe  to  complain  of  a  little;  they  will  not 
cry  oh  at  a  flea-bite,  or  the  burning  of  a  finger;  and  fome  of 
the  Martyrs  have  born  up  with  fuch  Chriftian  courage,  and  gallan- 
try in  death,  that  being  on  the  Rack  they  would  not  be  loofed;  hey 

Hbbeii'??.  were  tortured,  not  accepting  deliverance  y  ( faith  the  Apoftle  )  the 
incomes  and  fupports  of  Divine  Grace,  made  an  abatement  of 
their  pains;oh  but  what  fhall  we  fay  ©f  the  bitterneffe  of  that  death, 
where  the  Author  of  all  their  ftrength,  God  and  man  bewrayes 
paffions  ?  how  much  dregs  was  there  in  that  Cup  which  Chrift  was 
fo  loth  to  drink  of? 

Three  things  madeChrifts  death  fo  exceeding  painful. 

1.  The  piercing  his  hands  and  feet ,  thofefinnews  andfenfitive 
piexZiam.  ?mSt  Cnri^s  b5c,y  was  all  over  excellently  well^  tempered,  and 
^qiiin.           fo  his  fenfe  admirably  acute;  but  to  be  pierced  and  digg'd  through 

hands  and  feet,  parts  fo  full  of  nerves  and  finnews,  muft  needs 
-.  aggravate  and  augment  the  fmart;    They  have  pierced  my  hands 

*'     *     and  my  feet,  was  the  Prophetical  complaint  of  thePfalmift,  ful- 
filled in  Chrift. 

2.  Another  thing  thit  addeth  much  to  the  pain  of  Chrifts  death, 
was  the  extenfion  and  difiortion  »f  his  body  ;  the  Crofle  was  a 
rack  to  him, and  he  was  ftretch't  as  upon  the  Tenters;  for  when 
anypcrfonsweretobe  crucified,  the  Croffe  you  muft  underffand, 
lay  all  along  upon  the  ground  till  the  party  was  nailed  to  it,  and1 
rtretch'toutathisfull  length,  and  afterward  erected;  and  to  this 

/      the  Pfalmift  had  refpeft  \n  that  fad  complaint  of  his,/  may  tell  all 
FftU*'1?'     my  benes;  he  was  fo  rack't/  that  his  bones  were  almoft  ready  to 
ftartourof  the  skin. 

3*  The 


Scrm.  14.  Of  Chrifis  Humiliation*  a  8  $ 


3.  The  death  of  Cbrift  was  more  painful,  by  reafon  of  itsflo*- 
utfe9  and  gradual  approach.  ^  Chrift  was  from  the  third,  to  the  Compare  Mar-: 
ninth  houre  in  dying  ;  from  nine  in  the  morning,  till  three  in  iMf.withj* 
the  afternoon ,  iixcompleat  houres When   bloody  Ty- 
rants would  make  any  mans    death  more  than  ordinarily   pain- 
ful, they  have  deviled  wayes  to  caufe  a  lingring  death  ;  and  when 
news  was  once  brought  to  one  of  them,  that    fuch    a  one  was 
deadiuddenly ,  hecryed  out,  Eva-ft,  he  hath  made  an  efcape. 
When  death  comes,  the  flower  its  pace,  the  heavier  its   tread; 
the  longer  the  Seige,  the  fiercer  theftorme;  but  this  is  true  of 
Chrill,  more  than  others;  for  when  they  are  long  in  dying,  they 
ufually  faint,  and  their  fpirits  abate,  they  are  brought   ftep   by 
ftep  to  deaths  doore  ,  and  dead  before  death  ■  bur  with  Chriftic 
was  ocherwife,   he  Hood  all  that  while  in   perfect  ftrength  \  the 
vigour  and  acuteneffe  of  his  fenfes  was   no  whit   blunted ,  or 
made  leffe  fenf»ble  of  paine.     That  is  a  notable  Scripture,  Marl^ 
1 5-  37>  3P»   Je> m  CY)e^  &**&  a  ljHd  ^o'ce  ,  and  gave  up  the  Ghosl; 
and  when  the  Centurion  ,   which  sloydovtr  again  ft  him  ,  fitw  that 
he  [oeryedout,    and  gave  up  the  Cjhoft  ,    he  jaid ,   Truly  this 
man  was  the  Son  of  God ;   a  very  ftrange  inference ,  this   man 
dyes,  and  gives  up  the  Ghoft,  and  therefore  he  is  the  Son  of  God. 
The  Argument  one  would  think,    were  ftrong  to  the  contrary  ; 
but  here  lies  th:  (trength  of  his  reafon  ,  Whenhefaw  he  focry- 
ed  out ,  and  died  ,  he  faid  he  was  the  Son  of  God.     He  very  welf 
knew,  that  in  other  menftrength  abated  leifurely  ,  their  fpeech 
grew  low ,  and  they  ufed  to  rumble    and  falter ,  and  rattle  in  the 
throat ;   but    as  for   this  man  ,   he  gave   fuch  a   cry  at    the 
laft  gafp  as  he  never  heard ,  and  thereupon  infers,  Truly  he  was 
the  Son  of  God. 

2.  Another  bitter  ingredient  unto  the  death  of  Chrift  was 
(kame  ;  and  this  was  much  more  than  the  former.  There  is  no- 
thing fo  frurp  and  cutting,  fo  intolerable  to  an  ingenuous  and 
noble  fpiri:  as  flume.  Tnepaineofan  hundred  deaths,  is  more 
eafily  undergone  by  fuch  ,  than  the  reproach  of  one.  Now  in 
this  refpe&,  the  thieves  fared  much  better  than  he  did  ;  we  read 
of  no  irrilion  ,  no infcription ,  no  taunts,  orfarcafmscaftupon 
them;  they  had  only  paine  to  encounter-  Ch  rill  both  pain  and 
fcorne  ;  the  fouldiefs,  the  Jews,  the  very  thieves  flouted  him. 
He  endured  the  Crojfe,  (faith    the    Apo(tle)  and    d-jpifed  the  Hcb.n.*> 

(bame, 


av>6  Of  Chrifis  humiliation.  Serm.14. 


frame.      The  Crofle  was  icfelfan  ignominious  death,  the  death 
a        ota  {lave  1  no  Freeman,  or  manoffafhion  was  ever  put  to  ic ; 

xt  civcm  Ko-  ana  co  lnis  day »  we  iay ot  one  lnat  ls  nans  d  j  ^e  dyes  ^  a 

Atim,  fcelits    dog;   yea,  but  Chrilt  did  not  only  dye  fuch  an  ignominious   and 
■e:bc;a:>Qii-d    reproachful  death  as  this,  but  he  was   fold  ro  it,   and  a  goodly 
ricam  in  cru*    ^rtcc  tfMt  fa  ##  ynXjC/{  at -y    the  death  it  felt  was  fhameful ,  the 
em  1  oiler r<QlQ.  ^^  ot*  a  QiU,e     anc[  chis  yvasan   aggravating  circumltance  of 
1. 13.     igaominv?  tha:  he  was  fold  to  k  as  a  (lave;    all    the  white  he 
was  dying ,  he  (tood  naked  upon  the  Croffe.     Now  nakedneiTe  is 
our  Iname  ;  he  was  icorned  and  derided  on  all  fides  ,•  they  mockc 
andfhak't  the  head  at  him;    all   his  Offices  were  derided;    his 
Prieftly  Office  ;    He  faved  others  ,  himfelf  he  cannot  fave ;  his 
Mar.  %7.  41.     prophecical  Office  ,  when  they  blindeihim,  and  bid  himproph  - 
fie ,  whottwa4  that  [mote  him.    His  Kingly  Office,  when  they 
ptit  a  robe  upon  him  ,    and  in  mockery  faid ,  Hay  e  King  of  the 
Jews.    Thieves,  and  notorious  Villains  were  crucified  with  him, 
and  he  put  in  the  midtt,  as  though  he  were  worfe  than  both  of 
trum,  and  all  their  vilhinies,  and  mif-demeanours  had   con- 
centred in  him ;  they  fpit  in  his  face ,  and  that's  a  notable  mark 
of  infamy ,  fuch  an  one  as  God  allotted  for   the  reproach  of 
DcudT.9.     him  that  refufed  to  build  up  his   Brothers  houfe.     And   all  this 
was  acted  without  the  Gate-,   they  thought  him  not    worthy  ro 
fuffcr  within  the  \Valls  of  their  Ciry,  left   forfooth,  he   might 
t        have  polluted  it.    This  the  Apoilie  cakes  fpecial  notice  of ,-   ft* 
Jhs  ,  that  he  might  fanBifie  the  people  with  his  own  Blood ,  (uf- 
fe?ed  without  the  Gate ;  which  in  the  next  verfe    he  explaines  > 
and  calls  his  reproach ;  •  as  under  the    Law ,   the  Blafphemer 
was  by  Gods  appointment  to  be  ftoned  without  the  Camp ;  and 
Lew.24.14.     among£  llg  at  tn-ls  <ky  ^  cne  mo^  bafe  ancj  villainous  Malefactors 

are  carted  away  to  Tjbume ,  and  not  executed  upon  Tower  hiU , 

that  is  honourable. 

I.  Theftingof  ChriiAs  death  is  yet  behind ,  it  was  invenom'd 

with  a  curfe  ;  though  pain  be  bad,  and  iliame  worfe  ,  yet   the 
Dciit.xt.13.      curfe  isworfiof  all.     He  that  is  hanged  ,    fs    accurfed  of   God. 

That  was  (it  is  true  )  a  Ceremonial  Curie ,   but  it  was  typical, 

and  had  fpecial  relation  to  Ch  rift,  who  was  under  a  real,    moral 

curfe  ;  and  fo  it  is  applyed  by  the  Apoftle ,  Christ  hath  JRedeem- 
Gal.|.ijs       cti  uj  fgm  tfa  CHrfe    of  the  Lavf  ,    being  made,  a  cmfe  (or  ns  ; 

for  It  u  written  ,    Cur  fed  it  every  one  that  hangcth  on   a    Tree. 

And 


Serm.14.  OfChrifis  Humiliation.  287 


And  here  the  Apoffle  Teter  puts  a  remarkable  accent ,  fpeaking 
of  Chriftto  thejewes,  whom  ye  fhwy  (faith  he  )  and  hangd  ^ftij.30. 
ok  a  Tree-,  intimating  that  bare  Haying  him, would  not  have 
beenib  much  as  hanging  him  on  a  tree;  the  Jews  had  many  o- 
ther  waves  of  putting  people  to  death,  as  iioning,  Wrangling, 
burning,  beheading ,  but  only  crucifying  had  a  curie  annexed  to 
it.  Ch  rill  was  made  fin  for  us,  that  wg,  might  meet  with,  and  /Jj 
intercept  that  wrath  and  curfe  that  was  due  to  us ,  and  breaking 
out  upon  us.  We  read  in  the  flory  of  his  paffion,  that  when 
Chriil  was  going  to  wreftle  with  that  dreadful  agony  in  the  gar-  . 

den  ,    he  pajfed  over  the  brook^  ledron.     And  if  we  confult  the  J0"11  l8,f# 
Hiftoryof  the  Kings,  wefhall  finde  that  when  any  godly  ones 
amomfl  them ,  as  IL^cl^iahy  zAfa  Jofi*h>  reformed  and  pur- 
ged the  City  and  Temple  of  Idolatry ,  they  cad  the  abominable 
ard  curfed  things  into  the  brook  Kidro*",    Chriflwas  in  hisfuf-      ^^l^' 
ferings,  to  drinks  of  the  brooks  In  the  wayy  to  pafle  over,  and  wade  pf^.no^uU.' 
through  a  River  full  of  curfes. 

2.  In  y\  hat  manner  Chrill  underwent  this  death.  It  behooves 
us  to  confider  the  manner  of  our  performing  duties  to  Chrifl, 
for  their  acceptation  ;  and  it  will  be  worth  the7  while  for  us  to 
ponder  the  manner  of  Chritfs  fhedding  his  blood  for  us ;  both  for 
ourconfolation  and  imitation. 

Now  as  to  the  manner  of  his  death,  three  circumftanc^s  call 

for  our  confideration. 

■ 

^  Willingly. 

He  dyed^  Obediently.. 

C  Humbly  and  Meekfy. 

t.  willingly ;  he  was  a  Volunteer  in  death  ;  and  his  offering 
up  himfelf  in  facrifice ,  was  a  free-will  offering  ;  his  Fathers  de- 
termination made  it  necefftryv  and  thus  Chri ft  ought  to  fufferr 
and  the  Son  vf  wanrnxfi  b^  lifted  n\> ;  b  :t  his  Fa  her5  preordi- 
nation give  rot  his  deuh.he  tormality  of  a  Sacrifice.  In  re- 
gard otm.n  it  was  violent^  77  ey  Jl<w  him  with  wcl^d  hands; 
this  make>  it  not  the  i  icririce  neither ;  they  were  not  the  Prie/ls, 
but  the  butchers  of  Ch  id,  1 1  refpeel  of  himfeif  it  was  volunta- 
ry; that  made  the  Sacrifice^.  Then  [aid  /,  Le  I  come-  in  the 
Holme  if  the  Book  it  u  miv&*  */  VKy  I  delight  to  do  thy  Will*  p  ^        fc 

eh 


sgg  Of  Chrifio  Unmttiatiotu  Serm,  14, 


oh  my  God  y  yea,  thy  Law  is  within  my  heart.  As  if  he  had 
faid ,  My  very  heart  is  ready  for  the  (bedding  of  my  heart-blood. 
J™  ^)l*lf  I  I*)  down  my  If,  (faith  Chriftj  m  man  take  th  it  from  me  ^ 
™n£w7n*-^tlUyitdorvnofmj[elf\  though  the  Jews  took  it  away, 
Q*Vj)b  &m  yet  not  againfthis  Will;  it  was  their  murtherous  will  to  have 
att«;  flrtw-raic,  and  his  gracious  Will  to  give  it.  1  have  power  to  lay  down 
vmK'Htuv©-  u  my  life  ,  and  I  have  power  to  take  it  againe.  As  if  he  had  faid, 
-j^'u^^'wereic  not  my  pleafure  to  part  with  it,   with  all   the  power 

J   fyT    they could  ma^c  >  ^y vvere  never  a^e  t0  wre** 1C  ouc  °f  my 

hands. 
Mat  2*  When  one  of  Chrifts  followers  ftruck  off  the  High  Priefts 

fervants  eare,  Chriftgave  him  a  check;   Think, fi  thou ,  faith 
he)   that  I  cannet  noyoprayto  my  Father,    and  he  (hatt  prejently 
give  me  more  than  twelve  legions  of&tfngeh.     As  if  he  had  faid, 
I  need  not  fuch  weapons ,    I  could  commiffion  Twelve   Legi- 
ons of  Angels  to  be  of  my  life-guard :   one  were  fufficient  to  do 
the  bufinefle ;  as  what  a  rout  did  one  Angel  once  make  in  Sen- 
nacherib* army?  but  I  could  put  twelve  legions  into  battel  a  r- 
2  King.  1 9.3  ?.  ray  for  rny  refcue  ^  were  not  I  as  ready  to  be  crucified  ,  as  they 
are  tocrucifie  me.    And  when  the  fouldiers  came  to  breal^hls 
John  1911-     /^;,  they  forbore  ,  because  he  was  already  dnad.     Such  was   his 
Suffixw  jpiri-   forwardneffe  to  die  ?  thathefaved  them  a  labour.    Nay,  there 
S^  butol1  hisParc>    ftrong  defiresto 

ticirmficisof-tyZ'      ^a^e  a  baptifm:  to  be  baptised  with,    and    how  am    I 
fich.Tenul.      srraitned  till  it  be  accompli fhed  ?-  his  death    was  full  of  paine  , 
Lukeix.fo.    but  his   heart  was  fo  fee  upon  it  ,     that   he  was  in  a  man- 
ner pained  ,    till   he  came  to  dye;  and  not  to  have  dyed,  had 
been  a  death  to  him. 

Ob/eft.  But  it  will  be  objected,    Chrift  feared   death  ,    he 
Hcb  ?.  7.       prayed  againftit ,  and  therefore  his  Will  had  a   repugnancy   a- 
tUl6*39'      gain/*  it. 

t/fiif&i  This  doth  not  oppofe ,  but  rather  teftifie  and  evi- 
dence Chrifts  willingnefietodyc;  for  he  may  be  confideredas  a 
private  perfon ,  of  the  fame  natural  affections,  defirer,  and 
abhor rencies  with  other  men  ;  and  fo  the  bitter  cup  was  juii* 
ly  feared,  and  declined;  or  in  a  piiblick  relation,  as  Media- 
tor, a  merciful  and  faithful  HighPrfeft,  and  fo  he  mod  wil- 
lir^fy  fubmitted  hifnfelf  to  it ;  and  this  willingneffe  of  Chrifl , 
ratine  officii,  was  fd    much  the  greater   ,    becaufe  ratine 

nature  , 


Ser  m  14 .  Of  Chrifls  Humiliation*  0  £  9 

mrtvr*  ,     he    could  not    but    have    ftrong    reluctancies    a- 
gainlt  ir. 

2.  Chrift  humbled  himfelf to  dzzih  obediently.  It  was  his  will 
to  dye,  and  yet  he  dyed  not  of  his  o.vnwiil,  but  in  obedience 
to  his  Fathers.  We  have  them  both  con; oyn:d  ,  Hcb,  10.7. 
Lo  I  come  to  do  thy  will,  O  God.  And  J  oh.  10.  18.  /  lay  down 
my  life  of  my  [elf  \  thu  Commandment  have  I  received  f  my  Fa- 
ther ;  he  became  obed:ent  unto  death,  (  faith  th~  Text  i)  ,l\  re- 
fpe<&  of  God,  Chrifls deth  wasjufiice  and  mercy;  in  refpe& 
of  man,  it  was  murther  and  cruelty;  in  refpecl  of  hi.nfelf, 
it  was  obedience  and  humility.  To  obey,  is  better,  than  [.-.ori- 
fice. Chrifts  obedience  was  1  he  bed  of  his  Tacrine j;  when 
he  prayed  to  his  Father  ,  that  the  cup  might  pafle  >  it 
was  with  this  Claufe  of  exception ,  Not  as  I  will ,  bat  at  thm 
wilt. 

f,  Chrift  fubmitted  himfeif  to   death  humbly,   and  meekly  ; 
he  was  opprejfed,  and   afflicted  ,    yet  opened    he    not  his  month  ; 
not  that  he  fpake  nothing  at  all,    hut  he  was  fiient  as  to    mur- 
muringsand  revilings;  that  was  the   work  of  his  perfecutors; 
not  a  word  pafledfrom  him  that  might  argue  pafRoJi ,  or  impa- 
tience ,  as  from  one  of  the  Thieves  that  were  crucified  with 
him;  he  wot  brought  as  a  Lamb  to  the  [laughter ;  he    was  not 
enraged ,  or  exafperated  ,   with  all  the  injuttice,  cruelty ,  and 
oppreflionof  his  enemies;  not  one  word  in  heat  of  blood,  co 
them  whofe  errand  was  to  £hed  his  blood.    Friend  (  faich  he  )  to  , , 
Judas,  betrayefl  thoa  the  Son  of  man  with  a  kiffe  ?    What  meek-  ^Jj1  ***** 
nefle  was  here  ?  though  I  confeffe  there  was  a  tart  rebuke  in  that  ^z^J^Mml 
kinde  compilation ,  and  Cbrift  calling  him  friend,   fmartly  &,    CbryC 
checkt  him  for  his  unfriendly  carriage.    When  one  of  his  Difci- 
phs   cut  off  CMakhu*  his  eare  ,  Put  up  thy  fyord  ,  (  faith  he) 
Wee'le  have  none  of  that  club  law ;   he  touches  his   eare,  and 
healesit.     wh:nhe  was  reviled  ,  he  reviled  not  again  ;  wlcn  he  \  pcc.  2.  a» 
[ujfcrsdy  he  threatened  not :  his  enemies  (hot  their  arti  rs,    vtn  Pfal.^4.3. 
bittr  words  \  but  they  reco)  led  not  upon  them.    Nay,  be  retur- 
ned not  only  no  ill  words,   but  gave  prayers  in   exchange  for 
their  taur.es  and  revilings;  F  ather  forgivt  them,  for  they  l&ow'     . 
;:cty\hrt  they  do.    It  had  been  meeknede  to  have  gone  through 
his  futfc  ings  without  murmtrrirg  ;  but  it  was  an  high  and  hero- 
icai  ait  of  meekneffe  indeed  ,  to  poure  out  prayers  for  them  , 

Pp  that 


gpo  Of  Chrijls  Humiliation*  Serm.  \^. 

that  were  fuch  bufie  inftruments  in  pouring  out  his  blood;  he  was 
fo  far  from  biting  the  ftone,  that  he  kiffed  it,  and  the  hand  thac 
threw  it. 

3,  Upon  what  grounds  Chrift  thus  humbled  himfelt'  to  death  : 
What  cogerit  needfitywas  upon  him;  for  we  may  not  conceive 
that  Chrift  thus  hu  :  .bledhimfelf  to  death  upon  trivial  and  imper- 
tinen:  ebnfidei  re  ns;  as  David  faid  once  of  Abuer^Died  Chnfl 
i  Sum. 3.3 $;  ^  a  Jq^  jjctfi]}  No  fure,  ic  was  upon  thefe  fix  wJ^hty 
grounds. 

1.  That  Scripture  prophsfies  ani  fr  editions  might  be  accom- 
pli fit  <\  «,  all  which  reprefent  him  as  coming  in  died  garments  from 
Boz,ran.    The  firft  Scripture  that  ever  mentions  Chrift  ,fhews  him 
Ccn.3. 1  s .       a  bleeding  and  crucified  Saviour.    Now  Chrift  was  to  make  good 
to  a  tittle  every  thing  that  had  been  before  written  of  him.    In 
Sahu  Matthews  Gofpel  this  is  very  remarkable,  who  above  all 
the  reft  hath  moft  punctually  obferved  the  fulfilling  of  Proprieties, 
with  whom  the  burden  and  under-fong  of  almoft  every  event  is , 
ttt  imp  leretur, that  it  might  be  fulfilled  which  was  ffoken  by  the  momh 
of  the  Tr  op  hets. Chrift  himfelf  renders  this  account  of  his  fuffe- 
rings  in  that  Difcourfe  of  his  with  his  Difciples  upon  the  Road; 
1   ,  .  Oh  fools  ,   and  flow   of  heart,  to  believe   all  that  the  Trophets 

h-ave  fpoken !  Onght  not  Chrislr  to  have  fuffered  thefe  things } 
The  Prophets  have  all  fpoken  this  with  one  mouth,  and  is  it  pof- 
fcble  I  fhould  make  them  all  liars  ? 

2  .That  Scripture  types  might  be  fulfilled-,  many  whereof  were  to 
decipher  and  prefigure  the  death  of  Chrift,as  Jfaac's  bJng offered, 
the  flaying  of  the  Sacrifices,  the  lifting  up  of  the  Serpent  5  Now 
had  not  Chrifts  blood  b^en  fhed,  and  h:  lift  up  1  pon  the  Crofs, 
there  had  been  no  correfpondency  in  rhe  Antitype  5  as  CMofes 
,  .  lift  up  the  Serf  en?  in  the  Wilder  nejfey   fo  mufl  the  S-jn  of  man  be 

'  lifted  up.     Had  not  Chrift  been  made  1  Sacfifice^tlfoft  of  the  Le- 

gal Ceremonies,  and  precedent  prefigure  ions  had  either  fpoken 
lies,  or  at  1  :aft  nothing  to  the  purpofe. 

3.  That  his  Wi'M  and  Tefiamcnt  might  be  f.rne  and fffeStssal; 
in  his  I  C:  he  had  gtv^fi  many  precious  Legacies,  and  they  had 
been  ali  voide,  and  to  tio mere  purpofe  thin  .1  De: J  without  a 
Seal  a:  ic,  unlelfe  ratified  and  confirmed;  ftad  no  Chrift  given 
himfdf  to  death,  all  his  other  gifts  that  he  had  bequeathed  in  his 
Will,  had  b^en  gif.lefle  5  this  is  the  Apoftles  Argument,  where 

a 


Serin, !4»  OfCbrijls  Humiliation*  z^x 


p.  Teft anient  i*>  then  m:ifi  al'o  of  nccc fifty   be   the   death  of    the      . 
Testator;  for  a  Teftament  u  of  for, c  after  wen  are  dealy  other-     C    9'**3  ** 
wifie  it  it  of  no  force  at  all  wh'l:  the  CJ  estator  liveth.      A  man 
that  makes  a  Will,  doth    not  intend    that  any  body  jfaould  be 
the  better  by  it,  but  upon  his  death  :  SXippofe  a  man  have  a  Lega- 
cy of  a  thoufand  pounds  given  him,  he  is  not  one  whit  the  richer 
to  long  as  his  friend  //W/?,the  Will  holds  not  goodinLa.v,  nor 
can  he  (lie  for  one  penny  of  it.     Thus  Cup  (frith  Chrirt  J  is  the 
New  Teflament  in  my  blood  \  that  New  TefUmenc  which  is  rati-  L'Jk=  ift.xai 
fled  by  my  blood  t  Chrifts  death  gives  life  no:  only  to  his  people  , 
but  to  his  promifes.     It   is  expedient  for  ym   that  I  go  away  ,  John  16.  17. 
(  faith  he  )  for  If  I  go  not  away  ,    the  Comforter  will  not  come  : 
The  fending  of  the  Comforter  was  o-ne  principal  claufe  of  his  lail 
Teflament ;  but  till  the  death  of  the  Teftator,  the  Will  could  noc 
beputinfuit,  it  fignified  nothing,  and  was  not  pleadable.     The 
Holy  Cjhofl  iv as  not  yet  given ,  becaufie  that  Jefius    was  not  yet  TohnT*?*. 
ghr'fied  j  what  ?  had  they  received  nothing  of  the  Spirit?  yes;  but 
not  according  to  that  plemiful  proportion,  which  he  intended 
andpromifed  in  his  Will.    The  Legacy  was  paid  hut  in  part,  be- 
caufe  the  Teftator  was  yet  alive ,  he  was  no  fooner  dead,  and  got 
to  heaven,  but  he  makes  all  good  to  a  tittle,  as  you  may  read, 
i/ftts  2.2, 3,4. 

4.  That  jnfii  e  may  be  fiatisfied ;  the  fentence  upon  fin  was 
pafledfromthemouAof  a  righteous  Judge  ^  now  though  juftice 
might  admit  of  a  change  of  perfons,  there  was  no  room  for  a 
change  of  penalties  ;  death  was  threatned,  and  death  muft  be 
inflicted.     If  Chrift  will  fave  finnersfrom  death,  j-uftice  will  not 
let  him  fave  himfelf  from  death  ;  without  (bedding  of  blood  there  Heb.^i. 
is  no  remiffimx  Chrih1  undertaking  to  croffe  out,  and  cover  the 
black  li.es  of  fin,  muft  draw  over  them  the  red  lines  of  blood: 
What  the  chief  Priefts  faid  concerning  Chrifl,  is  trueiifome 
fenfe,  though  falfe  in  their?,     He  faved  others  ,  himfelf  he  can-  Matth.  27.4s. 
not  fave:  Juftice  wastohaveitspenni-worths  out  of  our  Surety, 
and  nothing  could  be  abated  of  blood.6W hath  fet  forth  Chrift  to 
be  a  propitiation    through  faith  in  his  blQody  to  declare  his  riph- 
tcoxfneffe  for  the  remififion  of  fins  J  hat  he  might  be  :tufl,  Rom.*  2?  it 

<^.  Xbat  he  that  hath  the  fiwer  of  death  might  be  deflroyed ;  „ 
through  death  he  deflroyed  him  that  hath    the  power  of  death  >'J*' 
that  i6  the  Divel.    Satan  hath  the  power  of  death,  not  as  a 

P  p  2  Judge, 


2£2  Of  Chrijis  WunnUaUon.  Serm.  u, 


Judge;  bat  as  an  Executioner;  and  ChriitS  death  ha:b  deftroyed 
him*  not  taken  away  his  being,  or  undivel'd  him  ;  but  fhatter'd 
his  Forces,  broken,  and  fubdued  him.  The  crucifying  of  Chrift 
was  theDivels  plot;  he  put  JMa*  upon  betraying  him,  the  Jews 
upon  accufing  him,  VUats  upon  condemning  him,  the  Souldiers 
upon  executing  htm  ;  but  our  Lord  out- (hot  him  in  his  own  Bowe 
and  cut  off  Gol-ah's  head  with  Goliah's  Sword :  It  fared  with  Sa- 
tan, as  it  is  ftoried  of  a  certain  Souldier,  who  being  cu  ioufly  in- 
cjuiiitive  after  the  time  of  his  death,  went  to  an  Aftrolo°er  who 
of  a  longtime  would  make  him  no  anfwer,  till  at  the  length  o- 
vercome  by  his  importunity,  he  told  him  that  he  fhould  dye  with- 
in three  dayesswhereat  the  Souldier  being  angry,  draws  his  Sword, 
and  kills  the  Altrologer ;  for  which  murder  within  three  dayes 
compaffe  he  was  executed  :  And  thus  Satan  plotting  the  death  of 
Chrif-T,  to  put  by  his  own  ruine,  promoted ,  and  procured  it  : 
Our  Saviours  death  gave  him  fuch  a  deaths  wound,  as  he  will  never 
claw  off.The  Lyon  is  terrible,(faithC/?r>/o/?ow)not  only  awake, but 
ileeping:  And  fo  Chrift,not  only  living,but  dying,cameoffa  Con- 

Judg.  i6.$o.  qaeror.as Sampfon  at  his  death  pulled  down  the  pillars  of  the  houfe, 
and  made  a  greater  rout  among  the  Philitiines,  than  in  all  his  life  ; 
a'.-d  therefore  ic  is  very  obfervable  when  the  death  of  Ch rift  ap- 
proached, and  being  in  view,  Satan  perceived  how  great  difad- 
vantage  was  like  thereby  to  accrue  to  him  and  his  Kingdome;  how 
he  laid  about,  andbedirred  himfelf  by  all  means  poflible  to  hin- 
der it  •■  he  put  Pet  r  upon  diffwading  him,  Master  \  favour  thy 
fe/f,  and  let  not  this  be  unto  thci\  and  Chritf  prefe  tly  fmek 
himoutinih.it    advice,  as  appears  by  his  rebuke,  Gs.  thee  be- 

Mattb.  i^.  2,3-  hinde  me-  Satan  •  he  bu2Z*d  dreams  into  the  head  of  Pi  'a  es  wife,. 

?vXa:th.;7  i?.  ^  thereby  endeavoured  to  take  him  off,  and  divert  him  from 
»  pronouncing  the  fentence  upon  him. 

6.  7o  take  away  tie  mer\tQf\ctu  ( aufe  of  death  ;  viz.  finne: 
And  verily  had  all  the  Divels  in  hell  been  routed,  and  fin,  that 
Divel  in  the  bofome  remained  u  ciriif  ed,ir  h  d  been  an  inconfi- 
derable  viclory  ;  God  fe?>d>;:g  lis  cwn  Son  in  h  fimi  l-ude  of 
'■  3'  3'  nnful  fiejh  for  fin  ;  tha:  is,  by  a  facfifice  for  fin  ,  (  we  have  fuch 
another  Ellipsis,  He^r.  to.  6.  )  condemned  fin  fa  the  fiefh.  Chrift 
by  his  blood  wrote  a  ill  of  Incitement  ard  Condemnation1  a- 
gainflfin,  he  hud  it  to  an    cut-lary,  and  unJcrmj   edit  as  to  its 

&OUL6.1Q.      'dorjimlvA  ar.d  damnation  •  In  that  he  dyed ,  he  dyed  unto  fin  once  ; 

The 


Serm.14.  OfChrifis  Humiliation.  *S3 

The  Saints  dye  unto  fin,namely,  by  Mortification  ;  Reckon  ye  your 
felves  alfo  to  be  dead,  indeed  unto  fin  \  but  thus  there  was  never  a- 
ny  alive  in  ChrU,  but  he  dyed  unto  fin,  namely,  the  utter  ruine 
and  undoing  of  fin:  Tie  Mefjiahfh  II  be  cut  off,  to  finifh  tranf- 
qreffon,  and  make  an  nd  of  fins.  There  is  a  double  finishing  of  n 
fin,  by  confummarion,  and  by  confump:ion ;  the  meaning  is  not  m'9'  4' 
as  though  Chrilicompleated  that  which  finners  had  leftimcer- 
fe£t,or  varnifht  over  thofe  fins  which  came  out  of  their  hands  rude 
and  unpolifhed ;  no,  he  could  neither  put  an  hand,  norfetatool 
tofuch  work  as  this  ;  but  to  make  an  end  of  fin,  to  eat  into  the 
heart,  and  tear  out  the  bowels  of  it^  fuch  is  Chrifis  hatred  of  fin, 
that  rather  than  i:  (hall  live,  himfelf  will  dye. 

-e^PPLIC^TIO^i. 

C  i. Information. 
Three  Ufes  may  be  made  of  this  Doctrine  ±  fore  a.  Exhortation. 

C  3.  Comfort. 

1.  For  Information  in  foure  particulars.  -,* 

i.  This  l:ts  us  fee  the  tranfeendent  and  inexpreffible  kve 
of  Christ  to  foor  finners.  Let  fuch  as  can  entertain  hard  thoughts 
of  Chrift,  look  upon  him  as  ailed  to  the  Crofle,  and  fhedding 
his  blood,  and  then  tell  me  if  they  do  not  think  him  h  good 
earned  in  the  bufinvffe  of  faving  fouls :  Oh  how  was  his  heart  fee 
upon  fimers,that  would  thus  fried  his  heart-blood  for  finners  !  The 
Rabbins  have  a  faying,' that  upon  every  apex  or  tittle  of  the  Law, 
there  hangs  a  Mountain  of  fenfe  and  doitrine  ;  In  every  drop  of 
Chrilis  blood  there  is  an  Ocean  of  love  ;  H  ho  loved  me, and  gave  G  . 
himfefiorm  :  The  deuh  of  Chrifi  was  fuch  a  demonstration  of 
love,  as  the  world  never  faw.  When  God  made  the  w>rdl,  he 
intended  the  evidence  of  his  powerjhe  ordained  hell,digg'd7<?;/?f/-, 
andfiird  it  wi:h  fire  an.,  brim  1  ->ne,-ind  thereby  manifefted  the  fe- 
verity  of  his  j  .fiice  ;  h:  humbled  himfelf  to  death,  and  therein 
his  purpofe  was  to  Je  nonflrate  the  tranfeendericy  of  his  love; 
th:s  made  the  love  of  (  hrifi  of  fuch  efficacy,  and  containing  in- 
fluence upon  the  Apofile  Paul,  Be  a/.fe  w*  thm  ndge  ,  that  if 
one  dyed  for  all,  than  were  ell  dead.  When  Chrilt  once  wept  at  2  Cor.  j  1 4, 
Laztrnt  his  grave,  bystanders  made  this  inference  upon  k,  Be- 

V  p  3  h.ld 


294  Of  Chip  Humiliation*       Set m. 1 4. 


hold  how  he  loved  hi W;but  it  weeping  at  the  grave  for   his  death  ar- 
'     gued  fuch  love,what  love  was  it  then  ro  dye,ar.d  go  down  into  the 
grave  for  Laz,arw?  It  were  an  eafie  thing  to  lofe  our  felves  in  this 
delightful  Maze  and  Labyrinth  of  love-,  the  righteous  Judge  of  all 
the  world  unrighteoufly  accufed  and  condemned;  the  Lord  o£ 
life  was  dying,  the  eternal  and   ver  bleflfed  Son  of  God  ftrugiing 
with  his  Fathers  wrath  ;  he  that  had  faid  I  and  m,y  Father  are  one, 
crying  out  in  his  bitter  agony,  My  God,  my  Go.i,  why  haft  thou 
Jorfaken  me}  He  that  hath  the  keys  of  hell  and  death,  layfealed 
'.  up  in  mothers  grave.     Blefled  and  dear  Saviour,  whither  hath  thy 
'  love  to  finners  carried  thee  ?  Well  might  the  Apoftle  in  an  holy 
rapture  and  extafie  expreffe  himfelf  in  an  elegant  contradiction, 
when  he  defied  the  Ephefians  might   know  the  love  of  fori  ft , 
I  which  fafies  knowledge,  ■ 

2.  Hence  learn  the  horrible  and  curfed  evil  of  Jin;  there  is  Cure 
an  abominable  filthineffe  in  that,which  nothing  but  the  blood  of 
God  could  purge  and  expiate.     We  may  gueffe  at  the  depth  and 
breadth  of  the  fore  by  the  plainer  that  is  prepared  and  applied.  Its 
a  delperate  difeafe  that  requires  fuch  a  defperate  cure;  fin  is  an 
infinitely  mifchievous  evil,  which  nothing  could  remove,  but  in- 
finitely precious  blood.    You  that  view  fin  in  its  right  features  and 
proportions,  take  a  profpeft  from  Mount  Calvary,  look  through 
theperfpe&iveof  Chrids  blood,  and  ferioufly  ponder  the  bitter 
and  dreadful  agonies  of  the  Son  of  God,  when  he  fvveat,and  bled, 
and  groaned,  and  dyed  under  the  burden  of  it.     Ton  have  not  yt 
reftfted  unto  blood,  (  faith  the  Apolile  )  ft  riving  agaivft  fin  ;   as 
if  hs  had  faid,  you  are  not  yet  come  to  the  hotteft  of  the  battel;  it 
may  be  you  have  gone  through  fome  light  skirmiQies ,    a  few  ill 
words,  or  outward  lofles ;  but  when  Chrirt  was  challenged  by  this 
Gdiab,  and  none  durft  take  up  the  Gantlet ,  he  refilled  unto 
blood;  and  verily  the  evil  of  fin  is  not  fo  much  feen,in  that  thou- 
fands  are  damn'd  for  ir,  as  that  Chrift  dyed  for  it.     If  you  fliould 
fee  a  black  vapour  arife  out  of  the  earth,  and  afcend  by  degrees , 
till  it  covered  the  face  of  rhe  heavens,  and  obfeure  the  Sun  i\ 
brighceft  Noon-day  Juttre,ycu  would  doubt letfe  conclude  there 
muft  needs  be  arrange  and  preternatural  malignity  in  that  va- 
pour.    What  (hall  we  thai  think  of  fin,  th.it  brought  down  the 
Son  of  God  from  heaven,  darkned  his  glory,  took  away  his  life, 
laid  him  in  the  dun1?  jifur  vthom  k  the  King  of  J fr ml  come 

out} 


Serm.14.        Of Xbrifts Humiliation.  395 

. —  -        1    ■  -  .  

out  ?  (  lakh  David  to  Saul )  after  whom  do  ft  tkm  purfue}after 
a  dead  dog,  after  a  flea}  As  if  he  had  faid,  methinks  the  King1  5am,s4-  '4 
of  Ifrael  lhould  never  trouble  himfelf  about  fuch  a  lorry  and  in- 
considerable thing  as  lam  ;  a  dead  dog  cannot  bite;  when  alive, 
indeed  he  is  a  fierct  creature,  he  may  flie  in  a  mans  face,  and  tear 
out  his'throat,  but  death  tames  him :  A  dead  dog  needs  no  chain, 
and  a  flea  cannot  bice  very  much,  the  mark  it  makes  is  but  a  flea- 
bite  ;  you  that  have  flight  thoughts  of  fin,  do  as  good  as  fay,  that 
the  God  of  Ifrael  entred  into  the  lifts,  and  armed  himfelf  for  the 
Battel  againft  a  dead  dog;  nay,  that  he  loft  the  Field,  and  was 
worfted  by  a  flea  ^  the  evil  of  fin  is  not  lb  much  feen,  that  it  is  a 
knife  that  cuts  our  fingers,  as  that  its  a  knife  redded  over  with  the 
blood  of  our  dear  Redeemer. 

3.  Hence  note  the  exa&  and  impartial  juftice  of  God^and  his 
moft  righeom  fe verity  againft  fin;  tfut  rather  than  that  fliall 
pafle  unpuniilied,  his  only  begotten,  and  everiaiiingly  beloved 
Son  lhallfhed his  blood,  and  become  lyable,  and  obnoxious  to  a 
curfe.  In  the  blood  of  Chrift  as  a  mirrour,  is  reprefented  the 
moftcondefcending  mercy,  and  inflexible  feverity  that  ever  the 
world  faw.  Son  ("faith  Cod)  if  thou  wilt  undertake  for  Tin- 
ners, and  undergo  that  penalty  that  is  due  to  fii,  thy  blood  muft 
go  for  it,  and  nothing  can  be  abated;  he  prays  the  Cup  may 
pafle  if  pofiible;  but  juftice  was  inexorable,  he  was  upon  fuch 
terms  that  it  was  mt  pffibh :  God  hath  fet  firth  Chrift  to  be 
a  propitiation  through  faith  in  his  blood,  tc  declare  his  righte-^om'^il4>' 
o'/fneffe  that  he  may  be  ;'*/?.  One  would  have  thought  he  would 
have  "faid  to  declare  his  love  and  mercy,  that  he  may  fliew  himfelf 
gracious  ;  nay,  but  ( though,  there  be  a  truth  in  that  )  the  Apo- 
ftle  pitches  upon  another  Attribute,  To  declare  his  righeoxfaffe 
that  he  may  be  jttft.  If  there  were  any  refpeil  of  perfonswith 
God,  or  if  exael:  juftice  could  h.ive  warp't,  and  been  drawn  away 
with  any  acceffory  and  circumftantial  confiderations,  doubtleife 
Chrift  ihoiild  have  gone  free,  and  an  indemnity  from  iufferin:, 
fhould  hive  been  the  Sons  priyiledge, 

4.  This  is  fad  and  dreadful  news  to  all  impenitent  axe.  nabs-       , 
licving  finners;  Wh.it  will  be  their  doom  that  have  no  ihare  in 
this  blood  of  Chr/ft,  and  rot  only  fo,  but  trample  it  under  foot 
as  an  unholy  thing  ?  Let  them  ioo-uo  it,  it  will  one  day  rife  up 
againft  them  as  a  wknefie  for  their  certain  damnation ;  for  fuch 

thirds. 


2^6  Of  Chrijis  Humiliation.  Serm.14. 

Heb.i0.i9.      there's  a  much  forer  fu*ifhmeiti r;  woMothofe  that  have  not  the 
blood  of  Chrift  to  plead  for  them;  batten  thoufand  woes  ce 
them  thai  have  the  blood  of  Chrift  pleading  agairft  them:    And 
where  it  cries  not  for  pardon,  it  cries  out  tor  vengeance  with  a 
vvitnefle.  7  hey  are  the  enemies  of  the  froffe  of  Cirfiy  (faith  the 
Phil.3  i8j  *9  Apolib)  tvhofe  end  is  deftrftftlon:    And  what  better  end  could 
it  rationally  b»  hoped  they  fhould  come  to,chat  hav*  an  enmity  a- 
gairfttheCrofleof  Chiift?     //  that   wh'ch   is  light  in  th  e  be 
MattW.13.      d&knrPi  hw  great  is  that  dcrkr.effc  *    If  the  healirg,    faving 
blood  of  Chrift  be  deftrucYion,  how  dreadful  is  that  dertruSion  f 
the  death  of  Chrift  is  to  a  wicked  man  oneof  the  faddeft  (lories, 
and  moft  dreadful  tragedies  that  hz  can  read  or  hear  of;  becaufe 
having  no  inte  reft  in  it,  he  underftands  what  muft  certainly  be 
afteduronhimfelfj  and  it  Gcd  would  not  hearken  to  the  pray- 
ers of  his  Son,  how  is  it  likely  he  fhould  be  moved  with  the  cry 
of  Rebels  and  Enemies  ?  When  God  fent  the  Prophet  Jeremiah 
upon  his  Errand  to  the  Nations  with  the  Cup  of  his  fury ,  that 
theylhould  drink,  and  be  drunkevy  and  fine,  and  fell,  and  rife 
ko  mo?e\  upon  cafe  of  their  refufal  to  drink,  tell  them  (faith  he) 
that  he  I  >  egin  to  bring  evil  on  the  City    which  is  cdled  by  my 
Jsr.2f.49.        ffame>  and  (h  uld  ye  be  utterly  urfttmfhcd  ?  ye  fhall  not  be  unpu-  . 
nifred.hs  if  God  had  faid,Carry  a  Cup,and  if  they  rerufe,tell  them 
Jerufal.m  hath  beer,  before  them,  and  I  am  refolved  it  fhall  go 
round.     My  own  people  fhall  not  drink  unpledged,  and  they 
fhall  not  be  unpunifhed.    God  hath  prepared  a  Cup  for  all  Chrift- 
reje&ing  fmners,  warmed  with  fire,  andfpiced  with  brimftone, 
and  if  they  wince,  andmakeafowreface,  let  them  know  Chrift 
hath  had  it,  Gods  only  begotten  and  beloved  Son  hath  drunk 
deep  on't,  and  how,or  with  what  face  can  they  expect  to efcape? 
What  1  will  God  fay  to  fuch  a  one  ,    BehoU%  he  whofe  judgment 
Jcr.49.1i.        ™M  not  t0  drinks,  of  the   C*f-i    hath    affttredly    drunken ,    and 
ast  t! on    l.e    that  jha/t  altogether    gi  UKpunijhed}    thou  (halt 
not  {jo  unpwifked ,  but  thou  fhalt  fir.  ly  dri»\  of  it. 

yre  2>  2.    For  Exhortation,   and  that  in  fix  particulars. 

1.  Hath  Chrift  fbed  his  blood  for  fin  ?  let  us  then  jhd  the 
blood  of  fin;  let  fin  never  live  one  quiet  quarter  of  anhourein 
our  fouls,that  would  not  let  Chrift  live  in  the  world/  h  ft  tlyed 
unto  fin  for  Satisfaction;  let  tu  d)e  unto  fir.    by  Mortification  : 

He 


Serm  .14.  Of  Chrifis  Hwniliatiotu  5  9  7 

He  died  unto  finne  once  ,  like  wife  rcekjnys  alf*  y~ur  elves  to  be 
dead  indeed  unto  fm.  Every  Saint  fhould  be  cv^itQ-  rS  o,uo/«-  RoM-^I<>>*,« 
^77  78  Uvcl7*>  as  the  Apoftle;  phrafe  is,  Rj>m.  6.  5.  flamed 
too  ether  in  the  likene  fe  of  his  death  ;  And  he  further  exriaines 
his  meaning,  Ver.  6.  Knowing  this,  that  cur  old  man  is  cruci- 
fed  with  him  ,  that  the  body  of  fin  might  be  deftroyed.,  that  hence- 
forth wejkouid  notfervefin. 

And  verily,  unleffeby  thedeathof  fin  in  you,  you  can   have 
no  comfortable  evidence ,  that  the  death  of  Chrift   was  for  you. 
Chrift  was  crucified  ,  and  they  tha:  are  Chrift  s,  have  crucified  the  qx\6>1. 
fief)  wah  its  affellionsand  lufts.     If  yc    be  c'lrenvc'ifed,     Chrift  GaLj-.z. 
(hall  profit  yon  nothing  (  faith  the  Apoftle  )  /  Taut  lay  unto  yon ; 
he  affixeth  his  name,  and  lets  to  his  hand  ,  ej.d.  I  fay  it,  and  I 
will  ftand  to  it ;  and  fo,  if  your  heart  be  undrcumcifed ,  by   not 
tutting  off  the  body  of  the  fins  of  the  fief  v,   -if  you  live  in  any  one 
known,  approved  (in,  Chrift  and  the  death  of  Chrift  fhall  profit 
you  nothing.    Ah!  revenge  the  blood  of  your  deareft  Lord,  upon 
your  deareft  lufts ;  and  when  Satan  prefents  to  you  a  -fugred,  fpi- 
cedcup,  tempting  you  to  the  commiirionofany(in,fayasD^/^ 
of  the  waters  of  Bethlehem^    Farrebeit  fiomme  ,  oh   Lor d^  that  z      m'1^'  lf' 
J  fhould  do  this ;  is  not  this  the  bloo«  of  my  Saviour ,  that  not  on- 
ly hazarded,  but  laid  down  his  life  for  fin? 

2.  Did  Chrift  let  out  his  blood  for  us  ?  let  our  lives  then  run 
oat  for  Chrift  in  a  vigorous  activity  ,  and  unwea-ied  exercife  of 
grace.  It  is  the  Apoftles  argument ,  and  it's  very  forcible.  We 
indite  that  he  dyed  for  ally  that  they  that  live  ,  fhcxld  not  hence- 
forth live  unto  themfclves  ,  but  Unto  him  that  dyed  for  than.  z  Cor.T  IS* 
Chrift  did  not  ihed  two  or  three  drops  of  his  biood  only,  or 
breath  a  veine ;  and  (lull  two  or  three  duties  ,  a  few  fhreds , 
and odde parcels  of  hoi inefleferve  to  return  back  ro  Chrift? 
What  can  we  think  too  muchfo:  him,  that  thought  not  much  Tic.*.  x4« 
'  of  his  blood  for  us  ?  the  blood  of  Chrift  is  as  well  for  the  purity,  as 
thepurchafe  of  his  people. 

-.  Did  Chrifl  thus  humble  himfelf  to    de.uh  for  us?   let  us 
then  priz,e  him  exceedingly ,  and  raiie  him  in  our  efteem  above 
riches,  honour,  pleafure,  father,  mother,  husbmd,  wife,friend, 
yea  lire  itlelf,o:  any  other  thing  that  we  are  apt  :o  account  pre  ci- «/mf<?  p      g 
ous;how  ought  he  to  be  pnzed  and  preferred  above  all  things,that3^^//^ 
prized  foch  inconfiderable  nothings  as  we  are,  at  fo  high  rates  as  b;  cbl»ior,  Ber, 

Qjq  his 


Zc$  Of  Chrijls  Hnmliation.  Serm.  14* 

his  own  blood?  if  you  put  Chrift  into  one  end  of  the  fcale,  be 
fure  he  out-ballances  every  thing  than  can  be  laid  in  the  other. 

I'oyovthdt  bdievehe is  freclom.     Other   things  may  be  rated 

i?a*  7.       according  to  that  particular   excellency   that  he  h.nh  put   into 

them ;  but  you  will  be  careful  to  keep  the  higheft  Room  for  the 

bsft  friend  ,  and  lay ,  Come   onvn  this,   and  t'other   vanky , 

this  friend  muft  take  place  ;  whatever  other  things  may  make 

-    twelve,  Chrift  {hail  be  thirteen;   to  a  carnal  heart,  nothing  fo 

low  prized  and  undervalued  as  Chrift;  but  with  believers  that  have 

anintereft  in  him,  and  know  the  worth  of  him,  he  is  in  high- 

Canr^.9.      "  ell  efteem.    What  is  thy  beloved  more    than   another   beloved? 

(  fay  the  daughters  of  JerttfaUm)  they  have  fleight,  low  thoughts 

of  him  ,  and  another,  (  be  it  who  it  will  )  is  to   them  as  good 

as  he  ;  but  what  anf.ver  makes  the  Spoufe  ?  My  Beloved  is  white 

Ver.  xo,      and  ruddy ,  the  chifeft    among  ten  thoufand.    If  there  were    a 

general  Mutter,  and  all  the  fonsof  men  flood  together,  Chrift 

would  be  above ,  and  beyond  them  all ;    and  Paul  is   of  the 

fame  mind  ,  who  de fired  to  know  nothing  but  Chrift ,   and    him 

iCor.i.2.       crucified;   as  if  he  had  faid ,  Let    me   but  be  acquainted    with 

Chrift  and  his  CroiTe ,  (  fucha  fuperlative  efteem  he  had  of  him) 

that  I  care  not  this ,  if  I  burn  all  my  Books.    Whatever  he  had 

heretofore  accounted  excellent,  when  his  judgement  was  bya£ 

fed  with  wrong  apprehenfions ,  he  now  accounts  drofe,  dung^ 

dogs  meat ,  for  the  excellency  of  the  know  I  d^e  of  Chr'ftjefus   his 

Lord  \  all  no:  worthy  to  be  named  the  fame  day  with  Chrift.  Nay, 

Chrift  himfelf  ha*h  told  us,  they  are  not  worthy  of  him,  that  do  not 
Wat.10.37.       thi.  k him  moR  worthy>  ^ 

4.  Chrift  humbling  himself  thus  low,  fhould  teach  us  highly 
to  prize  our  fouls ;  By  the  price  that  was  paid  for  them  ,  we 
may  conceive  at  what  a  rare  God  values  th-m.  If  Cod  fhould 
have  faid  concerning  any  foul,  Ifoetleemit,  that  rather  than 
itlTnll  perifh,  I'ledifiolve  ,  mi  unpin  the  whole  Fabrick  of 
heaven  and  earth  ,  that  (  you'le  fay  )  had  evidently  demonstra- 
ted a: .  high  valuation  of  ftn?|s ;  but  the  courfe  Godhaih  taken, 
(hews  a  much  higher  efLem  of  them.  Now  let  this  deare 
bought  ware  be  precious;  ah  let  none  of  us  adventure,  a  foul, 
for  ihefatisfyingof  a  bale  lufl  ;  let  not  any  fin  fteale  that  away 
itpo:^  eane  termes,  which  put  the  Lord  of  glory  tofuch  expences. 
Chriilihat  beft  knows  the  worth  of  fouls,  for  he  paid  for  them, 

fo 


phil.3.8. 


£erm.C4«  QfCbrifls  HnmUhtion.  p29 

fo  values  them,  that  hetelisusthe  gaineofthe  world    were  no 
fufficient   or  iaiisfa&ory  compenfaaonforthe  lofle  but  of  or^Mjrks  - 
of  them  j   ancla  man  that  fnould  mak*  that  bargatne   (as  too 
many  do  )  mkhtput  all  his  Raines  in  his  eye>  and  fee  never  the  u**i-»i\ 
work  after  ic.     What  the  Civilian  faith  or  a  Free-"    n    ismucha^^^;^. 
more  trua  of  an  immortal  feu-1 ,  No  hing  can  be  valued     ith  ic.  /B  fck/f*, 
Tradesmen  know,  that  buying  deare,  and  felling  ch_?   .  will 
unco  them;  but  it  will  much  ;nore  undo  you  ,  to  left  cheap  that 
which  Chrift  bath  bought  fo  deare.    Do  no:  pawn  your  fdules  td 
Satan,  that  is,  do  no:  adventure  upon  the  commiiTbn  of  any 
iin,  with  this  referve,  I  will  repent  before  I  dye,  and  then  all 
is  well;  that  is  as  if  thou  ihouldfi  fay ,  Here  Satan,  I  give  thee 
•myfoule  to  pawn,  in  lieu  ofth*  pleafure  or  profit  of  this   or 
that  fin,  and  make  it  in  mybargaine,  that  if  I  repent  I  will  have 
it  again,  till  then  I  deliver  it  into  thy  cuilody,  and  if  I  never  re- 
pent, take  it ,  it  is  thine  own  for  ever.    Nay,  but  ask  Satan  when 
he  comes  thus  higgling  for  thy  foul,   and  bids  thee  pleafure,pro- 
fit,  preferment,  or  any  fuch  toyes  and  trifles ,  but  canft  thou     $r 
fubtile  Tempter,  give  any  thing  equivalent  to  the  blood  o£God9 
the  price  that  hath  been  already  paid  fork  ?  our  fouls  were  not 
'Rjdeemed  with  ft  her  and  gold  ;  and  let  us  never  fell   them   for  i  P-M  18- 
that  with  which  Chrift  could  not  purchafe  them. 

5.  Did  Chrift  humble  himfelf  to  the  fliedding  of  his  blood  ?  let 
w  then  be  willing  ( if  need  be  )  to  jhed  oht  blood  for  Christ.  We 
needed  Chrifts  death  ,  and  poflibly  Chrift  may  need  ours ,  though 
n ot  for  merit  and  fatisfa&ion;  No,  that  was  our  need,  for 
which  his  death  was  abundantly  fufficient,  and  needs  not  curs 
to  make  any  additions,  orheapt  overplus  meafure;  but  Chrift 
may  need  our  death  to  feale  his  truth,  and  credit  his  Gofpel ; 
the  Apoffie  Paul  aunted  not  his  life  de Are  9  that  he  might  finifi?  ^*  20,24« 
his  courfe  with  joy  ,  t-o  teflife  the  Gofpel  of  the  grace  of  god.  And 
the  HolyGhoft  gives  an  honourable  character  of  fome  Heroi- 
cal,  noble-fpirited  Christians ,  that  th=-y  loved  not  their  lives 
.unto  the  death*?  and  the  blood'of  the  L  b  rtninated  them  to  R**i*.if« 
fuch  valour,  thatt-hey  overcame  and  col  .  -M  by  the  Jo  tot 
tVaeir  lives.  Te  have  not  jet  re fi fled  tint 0  bio  id  ,  (fakL  the  A 
(\lt )  but  how  foon  it  may  come  to  that  ye  know  not.  It's  Hcb.i  1.4. 
your  duty,  and  will  be  your  wifdome  to  prepare  for  fuch  a  black 
bloody  day  as  that;  there  are  two  things  in  the  death  of  Chnft, 

Q32  that 


3CO 


Of  Chrift  j  Humiliation.        Serm.  14 


that  may  animate  and  embolden  us  into  a  willingneffe  to  dye  • 
for  him.  1.  A  motive,  one  good  turne  requires  another.  2. 
A  pattern  ,  Chrift  faff e red  for  its ,  leaving  us  an  example ,  that 
yejhottld  follow  his  fiefs.  A  place  very  much  abufed  by  the  Soci- 
niansy  as  though  there  were  no  more  in  the  death  of  Chrift, 
then  an  example  ;  but.  one  end  of  Chrifts  death  muft  not  exclude 


1  Pet.  2.11. 

Verb't  verba 
font  nobis  Docv- 

&  a' fiat  nobis    another;   in  the  blood  of  Chrift  there's  both  a  price  and  a  pat- 

exempt*  * 

Auguft. 


Rom, 3  2?. 
Heb  9.  14, 


Lev.i.4« 


tern  ;  he  hath  fet  us  a  Copy,  and  upon  his  call,we  fhould  be  ready 
to  write  after  him  with  our  blood. 

f,m   By  Faith,  and  an  hearty  acceptance  0^  Chrift,    let  us  put 
'a  for -a  (bare ,    and  get  an  intereft  in  the  blood  of    Chrift,     He 
ha:h  (it's  true  )  dyed  for  finners;  but  without  faith,  what  is  all 
this  to  you  though  ye  be  finners  ?    Without  blood  Chrift  could 
,  notfave  you  ;  and  without  faith,  the  blood  of  Chrift  cannot  fave 
i  you.     Ged  hath  fet  forth  Chrift  to    be    a  propitiation ,  through 
faith  in  his  blood  ;   the  confeience   is  purged  by    his    blood ,    and 
tie  heart  par 'fed  by  faith.     This  precious  blood  of  Chrift,  doth 
no  other  way  purifie ,   than  as  applyed   and  fprinkled  by  faith. 
Every  man  was  under  the  Law  to  lay  his  hand  on  his  burnt-offer- 
ing of  atonement ;  he  muft  own  it  for  his  Sacrifice;  thou  muft 
ftreuh  out  an  hand  of  faith,  and  put  it  on  the  head  oft-hyfin- 
,  offering,  owning  Chrift  as  thy  Lord  and  Saviour;  for  it  is   riot 
1  Chrifts  blood  as  barely  fhed  upon  the  Croffe ,  but  as  received  in- 
to the  heart,  that  justifies  and  faves.    The   Son  of  man  is  lifted 
John  3. 1  J.       up,  that  whofoezer  believes  on  him,   fhould  not  rerifh  ;    Univer- 
fal  caufesacl  not,  but  by  a  particular  application  ;  as  ^Adams 
fin  pollutes  no  child  ,  till  applyed  by  the  generation  o£  the   Pa- 
rent.    The  Sun  though  it  enlightens  the  whole  world  ,  helps  no 
man  to  fee  ,  till  its  light  be  received  icto  the  eye.     Suppofe  the 
blood  of  Chrift  were  as  extenfive ,  and  uriverfal  a  caufe  of  fal- 
vation,  as  any  men  pretend  to ,  and  contend  for ,  it  could  pro- 
duce no  fuchefre£t,  till  faith  hath  wrought  a  particular  applicati- 
on ;  a  great  gift  enriches  not  the  beggar ,  in  the  rich  mans  hand, 
but  in  his  own,  having  received  it. 

life.  3.  Here's  abundant  comfort  to  all  them  that  have  by 
faith,  applyed  and  interefted  themfclves  in  Chrift  crucified  ; 
here's  blood  that  will  interpofe  between  you  and  harmes;  Chrifts 
treading  the  \\ine  pre(fe,leads  you  into  the  Wine  Celler;  though 
to  him  it  was  very  painful,  to  you  it  is  very  comfortable  •,  than 

which 


Senium  OfChrifis  Humiliation.  goi 


which  he  felt  as  blood,  believers  may  rafte    as   wine.     Never 
was  there  fuch  a  Cordial  for  drooping  and  aifconloiare  foules, 
asthat  which  came  from  Chrifts    heart,   when   bb  fide   was 
broacht,  and  fee  running  upon  the  Croffc.    Comfort  in  live  par- 
ticulars. 

I,  Tour  enemies  are  foy led.  A  Believer  hath  many  enemies; 
this  blood  of  Chrift  hath  either  reconciled  ,  or  diiarmed  rhan; 
cither  made  them  friends,  or  left  them  impotent  enemies.  To 
give  a  fhort  lift  of  a  few  of  them. 

i.  The  / ufi ice  of  God ,  that's  fat ufied  •>  out    of  Ch rift    it  hath 
a  dreadful  quarrel ,  and  implacable  controverfie;  and  poor  be- 
lievers are  many  times  afraid  under  their  mifappreheniions  that 
exacl:    and  inexorable  juftice  will  either  non-fuit,  or  give  a  ver- 
dict againft  them;  but  they  are  more  afraid  than  hurt ;  this  blood 
hath  made  juftice  their  friend.    Being  justified  by  faith  v  we  have  Rom  ?  I. 
<[  peace  with  Cj-d\  and  in  Chrift  he  now  fits  with   a  rain-bow  a-  Rev.4.3. 
bom  his  Throne.     God  once  drowned  the  world  in    wrath  ,  but 
fmelling  a  Tweet  favour  of  reft  from  Noahs  facrifice,   he  pur- 
pofed  and  promifed  never  to  dofo  any  more;  and  as   a  badge 
and  token  of  his  favour,  and  the  firnmeffe  of  that  Covenant  of 
Peace  ,  he.  put  his  Rain-bow  in   the  clouds.    If  you  can  upon   ^ 
good  grounds    fay  that  Chrift  is  yours,  there's  a  Rain-b^v   a-  ^ 
bout  Gods  Throne  ,  his  Bench  of  Judicature  ,   and  condemna- 
tion is  turned  into  a  mercy-feat;  juftice  will  fet  hand  and  Seale 
to  your  acquittance ,   and  be   fo  farre  from  pleading  againft 
you  ,    that  it    turrjes    your    Advocate  5     and    Chrift   ha-  Rom. 3.17, it, 
vin^  ftied   his  blood,  becaufe  God  is  just y  tin  believer  mufibs 
jptftified. 

2.  The  Law  it  fulfilled.    To  blunder  the  Law,  is  a  ftateful-! 
of  danger  andterrour ;  and  Saints  are  many  times  afraid  that 
it  will  b^put  in  as  a  black  bill  of  incitement  againft  them  ,  but 
the  blood  of  Chrift  hath  fcrachc  the  curfes  out  of  the   Rolle; 
He  hath  K  deemed  them  from  the  Curfe  of  the  Law,    being  made  q^ 
a  Ch  f  fo    tl  em  ;  they  arc  not  under  the  Law,  but    under  ^rfe^Romtf,  14, 
Notunck    the  Law,  as  to  it'  invenomed  curfes ,  inexorable  fe- 
verity ,  and  iir'olerab.'e  penalties.    The  Law  ic  felf  to  every  be- 
liever, i"  as  it  were    non-fuited  by  the  e'eath  of  the  Law-ma-  iTim-i.9* 
ker.     his  not  made  for  a  righteous  man;  it  was  given  to  Adam 
whsn  he  was  righteous ,   and  yet  ftrongly   obliges  fuch  as  are 

Q&3  rigb* 


20  z  Of  Cbrijis  Humiliation.  Serm.  1 4. 


righteous ;.  but  it  He?  not  againfta  righteous  man  (  fo  the  word 
v  kS-w,      fignifies)  as  to  his  condemnation  ;  it  is  not  laid  as  an  Axe  to  the 

root  of  the  tree. 
,  3.  Sat&nis  fubdutd.    Chrifts  bruifed  heele  hath   broken  his 

vo.i.fj?.  headj  He  f^oy  led  principalities  and  powers  ,  and  made  a  jhew  of 
them  openly ,  triumphing  over  them  in  his  Grope,  The  whole 
Hoft  of  Hell,  with  all  their  rraineof  Artillery,  tvas  fed  Cap- 
tive by  him  on  the  Crofle  ,  and  tyed  to  the  Chariot-wheels  of  this 
triumphant  Conquerour.  When  the  door-poft  was  fprinkled 
with  blood,  the  deftroying  Angel  pafled  away,  the   blood    of 

(Chriftfprinkled  on  the  confeience,  is  a  choice  Antidote,  and 
prefervative  againftthis  devouring  Abaddon;  not  but  that  he 
tlilimay  be  a  Tempter  and  atroubler,  but  he  fhall  never  be  a 
conquerour,  never  a  tormentor.  Chriftopher  Haajfe,  a  Swedifh 
Senator,  being  at  the  point  of  death  ,  the  Devil  appeared  by  his 
1  bed  hae  ,  with  pen,  ink,  and  paper ;  Come  (quoth  he)  reckon  up 
thy  fins  in  order,  as  thou  haft  committed  them,  that  I  may  carry 
them  in  a  Catalogue  to  Gods  Tribunal ,  whether  thou  art  go:ng ; 
Well  Satan  (faith  he)  if  it  muftbe  fo,  let  the  Catalogue  be  under 
this  head  and  Title,  The  feed  of  the  woman  {hall  break  the  Ser- 
pents head,  and  away  flew  the  Devil  in  a  great  rage ;  ah  firs,  had 
we  but  the  right  art  of  pleading  the  blood  of  Ch rift,  it  would  make 
this  roaring  Lion  more  to  tremble,than  the  Lion  doth  at  the  cock- 


crowing. 


4.  Sinisabohfad;  and  that  is  afar vvorfe enemy  than  the  De- 
vil. Many  a  Saint  is  able,  and  apt  to  fay  ,  Were  it  not  for  fin,  I 
would  not  much  care  for  Satan ;  I  could  defie,  and  bid  him  do  his 
worft ;  it  is  the  Devil  within,  that  makes  the  Devil  without  fo 
formidable. 

Now  plead  but  this  blood ,  and  the  guilt  of  fin  is  done  away , 
-,.  ,         f  1 .  Imprinted  on  the  perfon  to  condemnation, 
fcitner  as^0r  refleaed  by  the  confeience  in  accufation. 
t.  Sin  is  done  away  by  this  blood  as  it  binds  over  to  wrath  and 
punifhment :  ic's  a  fpiritual  aquafortis,  that  ektes  oft  the   fouig 
Ram.  8.  i.        prifon-fhakkles.   There  is  no  condemnation  to  them  that  art  iv  ( 

Jefw.  Sin  may  remain,but  it  fhall  not  condemn  ;  and  v  Lertcc  be- 

Ver.  3.       ltevcrs  have  their  difcharges  the  Apoftle  there  (hcv  . ,   <J?d  lent  his 

SmP-tnnolPrT-own  S™>»tkelik^ejfeofJinffilflefh,  and  fir  Jin,    coriemnedfinin 

^'latdTlut ~  tl* '  fleft-    Ifthe  channel  of  Chrifts  blood  runs  through  thy   foul, 

thou 


Sermi^  Of  Chrijis  Humiliation.  go$ 


thou  haft  (hot  the  gulfe  as  to  condemnation  ;  this  Scripture  brings        ^,1///iyflH 
theein^t-iicy,  andthat'stheverdiaof  a  thoufand  Juryes.        ^T&tt 

2.  The  blood  of  Chrill  abolirties  fin  as  reflected  by  the  confci-  nam.  Aug. 
e  xe ,  ina  wayofaccufation ,  as  it  raifes  tumults*  and  turmoyls 
inrhe  toul,  andArmesaman  againft  himfelf.  It's  a  Malignant 
and  mifchievous  property  of  fib,  that  it  doth  not  only  put  the 
foul  into  hell ,  but  puts  hell  into  the  foul.  Confcience  is  to 
fin,  what  the  burning-glafleisto  the  fun-beame,  twitts  all  toge- 
ther, till  ktcorches,  fmoaks,  burns,  and  flames;  but  Chrifls 
blood  hath  that  in  it  >  which  is  abundantly  fufficient  to  filence 
and  flop  the  mouth  of  an  angry, accufing  confcience  ;  it's  a  fove- 
raign  b.dfome,  to  cure  that  cancer  in  thebreaft;  a  mollifying 
oyntment,  and  cooling  fomentation  ,  for  thole  invenomed,  fin- 
rankled  ulcers  that  feller,  and  bleed  inwardly.  The  blood  of 
jprinkjing  fpe^kj  bttsr  things  than  that  of  Abel.  Abels  blood  Hcb-12' l4» 
was  very  clamorous  in  Cains  confcience ;  he  carryed  an  hue  and 
cry  within  himfelf  •,  confcience  as  a  blood-hound,  hunted  him 
at  every  turne;  and  its  continual  cry  andecchoin  his  ears,  was, 
Vengeance  upon  the  murderer ;  but  the  blood  of  Jefus  hath  in 
k  a  pleafant  and  peaceable  voice,  and  hufhes  all  unquiet  and 
tumultuary  jangling?.  Applyed  by  faith,  it  faith  tothefoules 
rowling billows,  that  call  up  mire  and  dirt,  what  Chrill  once  faid 
to  the  raging  Sea  ,  Peace,  be  ftill ,  and  there  is  a  great 
calm. 

5.  And  the  lafl  enemy,  whofe  enmity  the  blood  of  Chrift  hath 
{lain,  is  death.  No:  that  death  is  fo  deftroyed  to  believers, 
that  they  frnll  not  dye;  butunfthged,  that  it  fhall  not  wound 
in  the  vital  parts,  or  at  o.ice-  kill  bodies  and  fouls.  The  A* 
poftles  triumphant  l-mvuuov  is  very  remarkable,  O deaths here  xCor.ij.^ Wi 
is  thy  Hing?  O  grave,  where  is  thy  v.Etory  ?  thanks  bd  to  Cj  ody 
rfh  givdhwthe  victory  thr-tigh our  Lrrd  J 'efm  Chrifl.  When 
a  Bee  hath  faftned  its  fling  in  a  mans  flefh  ,  and  thereby  loft  it, 
it  ever  af:er  ( they  fay  )  turnesa  drone;  death  once  faflned  its 
(lingin  Cbrift,  and  hath  everfince,  to  them  that  .ire  in  Chrifl> 
beenliki  a  drone,  that  can  humme  and  affright,  but  no:  flin^ 
and  hurt  them.  Deuh  now  drives  a  poor  trade  amongfl  th  *m;  ir 
may  deflroy  the  body  ,  and  when  k  hath  play'd  that  prank,ic  ha.th 
done  all  its  feats;  as  a  fierce  MaHifFe,  whofe  teeth  are  broken  out, 
k  can  bark,  or  rend  and  tear  the  tattefd  and  thred-bare  coate, 

but 


304  °f  Chr$s  fywfai'™-  Serna'  *4- 

but  it  cannot  bite  to  the  bone.     How  feeble  an  enemy  is  death, 
finceit  travelled,  and  took  a  walk  to  the   top   of  Mount  Cal- 
vary ? 
2.  A  Believers  enemies  are  not  only  foy!ed3b.;t  through  the  blood 
of  Chi  ill  h\Sffu°K  is  seeped  Joe  hath  made  us  accepted  in  the  be- 
Epk.t.6,7*       iQvei{  \  hehathbegraced  us  in  Chrift  (  that  is  the  proper  impor- 
ii&di&fiv.    '  tance  of  thephrafe)  in  whom  we  have  Redemption    through    his 
bhoL     If  thou  art  iprinkled  with  the  blood  of  Chrift,  God  will 
know  his  own  mark  upon  thee  ,  thy  perfon  is  accepted,  and  Cer- 
vices cannot  be  unacceptable. 

5.  If  a  believer,  here  is  comfort,  in  that  thou  mayft  beaflured 
that  Chrift  is  willing  to  do  any  thing  for  thee.  He  is  ready  in  hea- 
ven upon  all  occaiions  to  plead  this  price,  and  follicice  thy  fur- 
ther affaires;  (hew  but  Chrifts  blood,  and  I  dare  warrant  the  gol- 
den Scepter  held  out.     The  Apoftles  reafoningis  unanfwerable ; 
He  that  (bared  not  his  own  Son  i    but  delivered  him  up  for  us  aQy 
Rom,  8.31-       [:ow  frail  he  n<jt  with  him  al"o   freely  give  its  all  things  ?     Saints 
need  never  feare  putting  Chrift  to  too  much  trouble,  in  any  thing 
they  have  for  him  to  do  ;  for  the  fhedding  of  his  blood  (  and  that 
he  hath  already  done )  hath  been  more  troublefome  and  charge- 
able, than  any  thing  they  can  fet  him  about  for  the  time  to  come; 
thou  needed  not  fear  his  denying  any  thing  to  thee,  who  hath  thus 
far  denyed  himfetf  for  thee. 

4.  Here  is  comfort  to  a  believer,  in  that  his  grace  fall  befre- 
fcrved ;  fuch  a  foul  is  too  coftly  a  purchafe  for  Chrift  to  iofe ;  he 
paid  fo  dear ,  that  he  may  be  trufted  to  demand  and  challenge  the 
making  good  of  his  bargain  :  if  true  grace  could  be  totally  and 
finally  loft,  it  might  be  faid ,  Chrift  payes  the  price,  and  the  devil 
Phil.  i.  6.  ^ets  the  prize.  He  that  hath  begun  a  good  work^  in  yon,  will  p.  r- 
forme  it  umillthe  day  of  Jeftis  Christ  ;  And  it  lies  Chri»ft  in  hand 
fo  to  do  ;  otherwifehe  will  come  off  a  lofer.  Chrift  is  the  good 
JofrnXO.ii>*8  Skejfyerd*  that givzth  his  life  forth  -Sheep  ,  and  gives  unto  them 
eternal  life,  arid  they  (hall  never  pmfjfc  Ah  how  little  do  they  con- 
fult  Chrifts  honour ,  or  the  comfort  of  fouls,  that  tell  its,  Belie- 
vers mav  pei  iih  in  fin,  like  rotten  fheep  in  a  circh  3  if  fo,how  then 
ftiall  Chrift  fave  his  flake ,  that  hath  been  j;hus  rr.m  h  out  of  putfe 
upon  them  ? 

5.  Here's  yet  fur iher  comfort  to  a  believer ,  in  that   by  the 
Htb.  1  o  '  9*     blood  of  Chrift  heaven  is  opened,  and  we  have  boldnejfe  to  enter  into 

the 


.  Serai ,14.  Of  Cbrifts  Humliation. 

the  kolyeft  ,  byth?  blood  of  Jefkt,    Man  hid  no  fooner finned  but 
(Jod  lent  an  Aigcl  to  (tend  Cendwi,  and  keep  him  from  Para- 
with  a  {laming  fword  ;  the  blood  of  Ch  rift  hath  opened  that  p.: 
fage,atoncc  bluntingthe  fword,  andquertcbingtne  flame.  ChtMk 
gave  up  the  Ghoft  at  the  ninth  hour ,  at  three  in  the  Afternoon ,  | 
the  time  of  the  evening  Sacrifice ;  and  at  the  very   inftant    the  ' 
Veileofthe  Temple,  that  parted  the  holy  place  and  holy  of  ho- 
lyes,was  rent  afunder ,  fo  that  the  Prieft  who  was  then  Mihiftri 
i&  the  holy  place,  had  on  the  fudden  a  fair  and  free  p:ofpe£t   into 
theholyeftof  all;  which  excellently  typifies  ,   thatthede'ath    of 
Chrift  hath  removed,  and  rent  away  all  obftacles  and  obftru&ions 
that  might  interpofe  betwixt  believers,  and   the    bleffedneffe  o£ 
glory.    The  Rivers  lead  to  the  Sea,  the   ftream  of  Chrifts  blood 
(  if  thou  taeft  imbarqued  by  faith)  runs  directly  into  t  he  Ocean  of 
endieffe,boundlefie,bottomleffe  happinefle.If  thou  haft  open'd  the 
door  of  th;ne  heart  to  let  Chrift  in,the  blood  of  Ch rift  hath  open'd 
and  unlock  ci  the  door  of  heaven,  and  thou  canft  not  be  (hut  out.  A 
crucified  Chrift  entertained,will  one  day  make  glorified  believers; 
his  Humiliation  is  the  ready  Roade  both  to  his,  and  his  peoples  ex- 
altation. 


R    r  CHRISTS 


gb6 


^stVC    (Ta^ 


Serm.15, 


GHRIST8 

EXALTATION. 


Phil.  2.  9*10,  11. 

Wherefore  God  alfo  hath  highly  exalted  him , 
d#d  given  him  a  'Name  which  is  above  every 
Name : 

That  at  the  Name  of  Je jus  every  hneefhonld  botP, 
of  things  in  heaven ,    and  things  in  earth,  and 
things  under  the  earth  : 

And  that  every  tongue  fhonld  confefs  that  Jejus 
Chrifi  k  the  Lord,  to  the  glory  of  God  the 
Father. 


|H  E  former  Verfes  fpeak  of  the  deep  humiliation 
of  Jefus  Chrifi: ;  thefe  words  contain  the  Do- 
ftrineof  Chnfts  mod  glorious  Exaltation. 

If  you  view  ChriiHnthe  words  before  going, 
you  will  behold  the  Sun  of  rightcottfnep  ecclipfed; 
but  in  this  Text  you  will  fee  him  fhining  forth  in  his  ftrength  and 
fplenJour, 

The 


Serm.  1 5 .  Ckrijls  Exaltation.  *07 

The  Doctrine  of  Chrifts  Humiliation  kadsyou  to  Mount  C#U 
vary,  but  this  Doftrinewiil  lead  you  to  Mount  Tabor%  to  Mount 
Olivet. 

.    There   you     may    fee   Chriil    {landing    at    the    Bar 
but  here  you   fee  him  fitting   0:1  a   Throne  of    Majefty  and 
glory. 

The  former  Do£rine  fhews  you  the  Son  of  man  in  the  forme 
of  a  fervant  ,  but  this  reprefents  Chrift  to  you  zhz  Son 
of  God  like  himfelf ,  in  the  glorious  eftate  of  Triumphant 
Majefty. 

You  have  heard  how  Christ  died  for  our  fins ,   and  how   we 
are  Reconciled   by   his  death    ;    and     now    you    fliall    heare  Rom«4-  *r* 
how  he  rofe  for  our  jufiification ,  and  how  we  are  favedby  his  Rom*-io' 
life. 

In  his  Humiliation  there  was  neither  form ,  nor  beauty  y  nor  ifa 
comlwepdid  appears  but  now  you  will  fee  him  in  the  excellency  «ebfx!  i' 
zndbrightnefi  of  his  Fathers  glory. 

In  Chrifts  Humiliation  you  heare  how  he  was  reproached 
in  his  Perfon  ,  Name  ,  Do&rine  ,  Miniftry  ,  and  Mi- 
racles; but  he  is  now  exalted,  zndhzthz  name  given  him  above  c- 
very  name. 

And  whereas  in  his  Humiliation  his  enemies  bowed  the  knee 
in  fcorm  to  him ,  yet  in  his  Exaltation  they  mull  bow  the  knee 
with  fear  and  trembling.  Then  they  cried  after  Chrift,  £>/#- 
cifie  him>  crucifie  him  ;  but  God  hath  exalted  him  fo  ,  as  every 
tongue  muft  confefithat  Jefm  is  the  Lord,  to  the  °lory  of 
Gad.  °     " 

And  thus  Contraries  ^  are  illuftrated  by  their  contraries  j 
the    fufferings     of    Chrift    (   like   a  dark    fhadow    to     nContwialjuxZ 
curious  pifture  f     or  a   black  vaile  to    a    beautiful   face  j  tafeP°foa>»*- 
do    make    the   glory   of    his    Exaltation    the  more  o\oJ!s  'lft€efeH#' 
rious.  D 

Jhe  height  of  Chrifts  Exaltation,  is  beft  known  by  consi- 
dering the  depth  of  his  humiliation  ;  the  Crofsof  Chrift  (as 
one  faith  )  king  the  teft  facofo  ftaff  to  take  the  height 
of  this  morning  Star  ,  or  rather  Sunne  of  Righteouf- 
nefs,  breaking  forth  moll  ^lorioufly  from  under  a  dark 
Cloud. 

Rr  2  in 


o8  Chrip  Exaltation.  Serai.  1 5* 


In   thefe  three  verfes  we   have   thefe   Particulars   confr- 
derable. 

1.  The  Connexion  between  the  Humiliation   and  Exaltation 
of  Chrift  in  thefe  words ,  fri  ^  ,  wherefore  alfo  God  hath  exalt? d 

him. 

2.  The  Doctrine  of  Chrifts  Exaltation  laid  down  ,  God    hath 
highly  exalted  him. 

3.  The  end  of  Chrifts  Exaltation ,  it  was  for  the  glory  of  God 
the  Father. 

Before  we  come  to  the  Doftrine  of  Chrifts  Exaltation  ,   we 
will    a  little  coniider  the  connexion  of  thefe  three  Verieswith 

the  three  preceding   Verfes  ,  viz,,  <5,  7,  8.- ■  where  it   is 

faid,  that  Jefus  Chrift  being  in  the  forme  of *  God ,  and  thought 
it  not  %jbhry  to  te  equal  with  God ,  but  made  himfelf  of  no 
Reputation  ,  and  took^  upon  him  the  forme  of  a  fervant  5  and 
tvos  made  in  the  likexefZ  of  men  ,  and  being  found  in  faction  as 
a  man^  he  humbled  himf  elf y  and  became  obed'unt  unto  death ,  f- 
ven  the  death  of  the  Cro(? ;  wh,  refo  e  (jod  alfo  hath  higi: ly  exalted 
him,  Sec. 

It  is  a  Queftion  amongft  Divines ,  whether  the  Humiliation  of 
Chrift  be  the  Me-,  v.orirus  caufe.ov  only  the  Antecedent  of  h:s£.v- 
citation ;  and  yet  they  that  difpuce  this  ,   do  all  agree   in  this  , 
That  Jefus  did  not  by  his  Humiliation  and  fuflfe rings  merit  fuch 
things    as  he  was  inverted  withal  before  he  fuflfe  red  ;    for  that 
which  is  meritorious,  muftalwayes  precede   the   reward-,  and 
therefore  it  cannot  befaid,  that    Chrift  did  merit   the  perf&nai 
union     of    his    Divine     and    Huma*  e     Nature    ,     nor    rhe 
hafpincfi  of    his   fcirl  ,     nor    his    Habitual   Graces  ,     which 
He     had  '  from     the     firft     Moment     6f     his     Incarna- 
tion. 
ib/ifi  hamili-      Fi"ft>  There  are  fome   Divines  wf  o    interpret   the  particle 
atio'eft  cxalta- &to  as  a  caufal  ^  and  fo  hold   that  Chrift  by  his  Humiliation j 
tionis nurhum\fiQ  merit  his  Sxalta'ion;    and  of  this  opinion  was  Augufftm^ 
&  (ycsr/ultA-^fy  calls  £i:r:fh    Httmxii&ron  ike  mni'i  n  fa  edit fe  -.f  his  Ex- 
tio  c(t  himua-    j     ■        ■  Andhis  Exaltation  the  r.w.r:'.  f*mA*nm.     The 

Aw.  Pcpifli  wr  te:s  i;ogeneralIv  rh'-sway.     I  hnd  r.Iio  arnongft  Pro- 

Bdtenim par-  teftant  Wrirers \  rhe  Learned  Zanchy  of  this  Opinion^  who 
ttiuUSW  (fiu  yboh  this  Text  hath  this  Note,  hi  this  Tart  id:  a<3  {where- 
iitfpterqkodj     S  fore) 


Serm  .15.  Chrifis  E  xaltation. 

- :__ ; 6°9 

fore)     The      Ajmftls    notes    the   merits    of    Chrifl  ,     whereby 

he     hath     merited     his    own    Exaltation  ^  and  our     Salvation  'nc,::iim   c'Jri' 

bus  &  fibifuam  exaltatioium&  nobis  mm  folittm  prom'ruit.  Zanch,    -m  ^  ftldci:loUt  Vil" 

And  that  which   favours  this  Explication  ,   is  that  faying 
rf  the  Apoftle  concerning  Chrift  ;     That  for  the  joy   thai  wZ  H  h 
fet  before  him  ,     he  endured  the  Croft ,     and  d.Jpifed  the  frame   Hcb-12"2* 
as  if.   having   an     eye     to   the    Recommence  of   the     Reward 
enabled  Chrift   to  perfevere  with    more    patience  ,    when 
he  became   obedient   unto  death ,   even    the  death    of  the 
Crofs. 

Neither  doth  it  derogate  from  thefreenefs  of  Chrfts  fuffer- 
jngs,  that   he  was  rewarded  for  them  ,•    for  even  that  glory 
that  Chrift  hath  in  heaven ,  is  for  our  good  and  comfort.  Nor 
was  it  out  of  indigence   and  neceifity ,   chat  Chrift   accepts   of 
glory  in  a  way  cf  Reward  of  his  obedience  ;    but  herein   he 
commended  his  love   the   more    to   us,  that  would   fo  far  con- 
difcend,  and  fo  far  even  in  his  Exa'iac  ion  humble  himflf,   to 
receive  glory  in  the  way   of  obedience  ,   which  he   might  have 
challenged  by  vertue  of  his  perfonal  union.    Even  as  a  Prince 
who  though    he   hath   right  to    a    Kingdom   by    Inheritance* 
and    Succelfion  ,     yet    he    wiJl    accept    of    it    as    a     Re- 
ward   of    his     Obedience  ,     and     Conqueft     over    its    e- 
nemies. 

2.  But  others  underftand  the  A<2  in  the  Text,  not  as  fignifv- 
ing  the  Humiliation :  f  Chrift  to  be  the  meritorious  caufe  ,  but 
only  the  Antecedent  of  his  Exaltat  on  ;  and  fo  they  make  this 
particleto  benot  caufal ,  but  connective  only ;  an  i  fo  I  find 
fomeot  the  Ancient  Tranflations ,  as  die  <L/£>hi?fic!i,Vzrfion 
doth  only  ioynthe  Hum  liation  and  Exaltation  of  Chrift  toge- 
ther ;  Humilavit  feiofvm  &  magmfcavit  earn  Dim,*—  And 
for  this  may  he  rationally  urged, 

1.  That  in  the  whole  wok  of  our  Redemption  effected  by 
Chrift,  Jefus  Chrift  had  a  refpeft  no:  unto  h'mfeif,  but 
unto  us.  It  is  for  in  ,  tha:  he  humbled  hirnfef?  to 
the  Death  of  the  Crofle  ,  for  us  men ,  and  our  Sal- 
vation. 

2.  Jefus  Chrift  had  right  to  all  the  Honour,  Giorv,  and 
Majefty  ,  which  now  he  ispotfeiled  of  in  Heaven  ,  by  ver- 
tue of  his  being  the  Sonne  of  God  ;    and  the  glory    which  he 

hath 


3 1  o  Qhrifts  Exaltation.  Serm.  i  $ . 


John  17,  ?.     hath  now    in    Heaven,     he    had   with    <]od  before  the  world 
was. 

3.  The  freene-fs  of  Gods  love  in  giving  Chrift,  andofChrifts 
in  giving  himfelf  for  us,  was  fuch  ,  that  the  man  intention 
of  God ,  was,  that  net  Chrifts,  but  our  eftate   might  be  bec- 

Tohm.!i8.  tered^  if  the  Son  of  God  had  never  left  the  bofomeof  the  Fa- 
Rom.9.'j.         ther  ,     he  ha  J    been  for  ever  God  biffed   in  himfelf.      But  fuch 

was  the  love  of  the  Father,  that  he  gave  his  only  begotten  Sen  that 
Joh.j.xtf.        ive  might  n:t  perifh,  who  believe,  but  wight  have   everlasting 

life. 

4.  It  is  fit  to  be  confidered,  that  the  glory  which  Chrift 
hath  in  Heaven ,  in  fitting  at  the  right  hand  of  God  ,  is  fuch, 
that  it  cannot  be  merited  by  the  fufferings  of  the  Humane 
nature  of  Chrift.  And  therefore  it  is  {aid ,  k%tpi<mT*  >  he  hath 
fi.  ely  given  him  a  name  above  every  name. 

This  laft  interpretation  of  the  Particle  A/&,  is  that  to  which 
molt  of  our  Proteftant  Divines  do  incline. 

I  will  not  here  undertake  to   determine  the  Queftion   ;  I 

Dr  Teatly.     find,  itthe^udgemerit  of  fome  of  our  Learned  Divines ,  That 

4  Mr'    Anthony  there  need  be  no  Controverfie  about  this  thing,  for  the  Parti- 

•  Bargcffe.         cle  A/»  notes  order;  but  whether  the  order  of  caufality   or  an' 

tecedency ,  or  both,  may  be   confiftent  with   the  Analogy  of 

Faith.  - 

1,  For  if  we  look  upon  Jefus  Chrift  as  rewarded  for  his  Of- 
ferings for  us,  we  may  thence  be  allured  ,  that  our  fufferings 
for   him    (  though  of  another  nature   )    fall   be  eternally 

Pfal.  $  8.  *  1  •      rewarded. 

2.  Or  if  you  note  the  order  only,  that  Jefus  Chrift  was  firfl 
humbled,  and  then  exalted,   we  may  thence  learn  that  before 

Proy.i8.ii.      honour  is  humility  ,     and   that    if    we    Humble    our    f elves 
1  i  et.  *.  6,     mder  the    mighty  hand  of  God  ,   in  due    time  he   will  exak 
m. 

Leaving  therefore  this  'Queftion  ,  I  proceed  to  the 
Doctrine  of  Chrifts  Exaltation  ,  as  it  is  laid  down  in. this; 
Text. 

Do£t.  It  f leafed  God  the  Father  for  his  own  glory ,  that  the 
Lord  fifus  Chrifi  ,  after  he  had  been  deeply  humbled,  [hould  be 
highly  exalted. 

mi 


Serai.  i$,  Chrifis  Exaltation,  giI 

Thus  ic  pleafed  God ,  that  he  who  had  humbled  himfelf  to 
the  death  of  theCrofs,  fhould  be  made  higher  than  tjm  Hea-Web.7.16. 
vens;   and  he  who  had  taken  on  him   the  form  of  a  Servant,  phiU-  7' 
fiiouldnow  appear  in  Heaven  like  himfelf,  the  fy'*c**fifii  +  %J'lfc 
and  he  that  madehimfelf  of  no  reputation  ,    fhould  now  be  in  ar^z.  \e. 
Heaven  the  Lord  of  Glory  >     and  the  fame  Jefus  who    was  Hcb.t.te. 
crucified ,  God  hath  made  both    Lord   and  Chrifl  5     and     He  Hfc*»J.«fc 
who  took  not  on  him  the  nature  of  Angels,   but  took  on  him 
the  feed  of  ^Abraham  ,    is  exalted  above  Angels ,    being  gone 
Into    Heaven  ,     and   is   on   the    Right    Hand     of  God;  *An- 
gels  ,  ar>d  Authorities  ,  and    Pavers  ,     being  madefubjeti  unto 
bim. 

There   is  a  word    in  the  Text  that   is  very   Emphatlcal , 
which  is  vm^'-^jiyhe  hath  highly  exated%  The  Elegancy  of  the 
Greek  tongue  is  lingular  ;    The  Apoftle  hath  a  no- 
table word  ,   Efhef  3.  8.  ikci%&7*e?f  >  leJfe    ^ayi  E?!l'  3-8    *K*tffor*e#; 
the  leaft  of  Saints  ;    and  here  we  have  a   no  lefsre-  Mmmommmimmm   Bczj.\ 
markable  word  ,  vV4»" ,  he  h*ih  highly  exalted  gjl    mimmo'     Cor-  a  ' 
him;   God  bath  exalted  Jefus  Chrift  above  all  Ex-  J^^k    Emphaticus  efl 
altatiw ;  the  Exaltation  of  Jefus  Chrift,  was  fuper-  htc    notmdas    Ficonafmuu 
fuperlative.     TheLatine  Verfion  of  the   wordw^p.  <\-  <*•  Super  omnm  aititudi- 
«>+w  ,   Sxaltavlt  cum,    he  exahed   him',  is    too  ^T^!^fl^^f 
low'toexprefs  the  fublimity  of  the  Greek  word.  ^J£     (Mmiwem  $*. 
We  have  here  an  elegant  and  an  emphatical  Pleo-  Syr.  Subltmifm   fubiima- 
nafme,  which  the  Greek  tongue  borrows  of   the  w*  cum.    A™b.  infigwer. 
Hebrew  ,   as  is  frequently  u fed  in    the  New  Tefta-  *«*#•  N*»&anus. 
ment  ,     as    it   is   faid   of  the  Magt,  when   they 

^W    the  Star  ,  they   re;oyced    with  great   joy;    and  M«.^.xo.  'Z%*fYi(W  %t&* 
&  when  Chrift  came    to  Celebrate  his   Jaft  PafTeo-  ^^  "'^ 
ver,  he  kith  to  his  Difciples,  With  be  pre  have  1  fcu^eaj.  iy.    'Emfofu**- 
defred  ta  eac  this  Takeover.      So  it    is    fad    here,  <Tt9i/Wa. 
the  Lord  Jefus  Chrift  vests  very  highly  exalted;   he 
was  exalted  with  all  Exaltation.     Jefus  Chrift  in  his  %£fprrt- 
ctio/i  was  exalted  ;    in   his    Afccnficn    he    was   highly  exalted; 
ih  his  fitting  at  the  right  hand  of  G^d\  ,     he  was  very  highly 
exalted  above  all  Exaltation.     Chrift  in  his     kefir-rett'on,   \\\  s 
exalted  above  the  Grave;  in  his  Afccnfon,  above  the,  '£krtkY 
and  in  his  Sejfion  at  Gods  right  hand  ,  he  was  exalted  above  the 
^L^heft  Heavens.. 

It 


3*2  Chrifis  Exultation.  Serin.  t$V 


It  is  very    Remarkable   how   rh*  tleps    of  Chrifis    Ex- 
akatHh  did    punctually   anfwer  co    the    Iteps  of  his     Humili- 


ation. 


Heb.*.*. 


Th.re  were  three  fteps by  which  Jefus  Chrift  defceflckd  in  his 

voluntary  Humiliation. 

F;rft,  His  Incarnation,  by  which  he 'was  made  of  a  womany 
2.  Cor. V  a i.  2!kiv4b  became  man\  he  was  made  fihns ,  arid  fo  became  our 
Gil. 3. 13.  -Surety  ;  he  was  made  ^  Curfe\  and  fo  became  our  Sacrifice. 
Gal. 4 .4.  7 his  was  the  largeit  (tepof  Chrifis  Deirenfion  and  Humiliation; 
H*J-7'-'"«       for  ir  was  more  for  the  £0;?  of  God  to  become  the  Son  of  man7 

than  for  the  Son  of  man  to  de,  and  being  dead,  to  bz  buried, 

and      being    buried  ,     to    continue    in    the     (late    of    the 

dead  ,    and    under   the    power    of  death   untill    the    Third 

Djy. 

Anfwenb'e  to  this  degree    of  his  Humiliation  ,  was  his  T{e- 

(iirrc'd'ion  ;  for  as  by  h  s  Incarnation  he  was  manifeft  in  the 
Koto.  1.3,4.       fleth  3   the  fon  of  man  ,  made  of  the  feed  of  David  according 

to  :ke  flefh  ,    fo  by  his  Refurrettion  fiom  the  dead ,  he  was  decla- 
"  red  to  be  the  Son  of    yod>  with  power  according  to  the  Spirit  of 

kdiififfi,  The  Refurredion  of  Chrift  was  the  firft  Rep  of  his  Ex- 
riay'/fcat'o  altarion  ,  He  was  declared  to  be  the  Son  of  God.  He  Was  al- 
2f  «H"'"  way2sthe  Son°f  God,  even  during  the  dayes  of  his  flejh  *9  but 
'rfZsit  IIZa-  then  he  was  openly  declared  to  be  the  Sonne  of  God,  that  he 
am  Aw.        c°uld     by    his     own    Almighty     Power  ,     ratfe    up    the 

Tem'le     of    his     Body    ,     which     the    Jewes     had     Z>> 

fir  of  d. 

The  fecond  ftep  of  ChriftsHumiliation,washis  poor,  painful, 

and  contemptible  life ,  and  his  painful ,  fhameful ,   and  curfed 

death  of  the  Crofs  ;  He  was  found  in  the  form  of  a  Servant. 
Hctvjr.7.         He  was  defpifedin  his  Perfon  ,  Miniftry ,   and  Miracles  in  the 

dayes  of  his  fiefb  ;  that  is,  whilft  he  lived  here  upon  earth.    He 

was  poor  in  estate ,  followed  by  the  poor ;  he  had  not  where  to  lay 
Mar.  11, j.  fa  heady  he  was  reproached ,  and  counted  a  Sabbath-breaker, 
Mat.8.20.         a  winc-bibb  r ,  an  enemy  to  Cafar  ,  3LB/aff>hemer7hQms  corniced 

every  thing  but  what  he  was. 

Anfwerable  to  this  great  Exinanition  of  Chrift,ishisafcenfion 

into  Heaven,  and  fitting  at  the  right  hand  of  Ged.     Man  did  not 

fo  defpife  and  difparage,  but  Godhath  honoured  him,  coyfc 

m 


Serm.i5«  Christ  Exaltation.  313 

on  the  right  hand  of  God  ;   note  the  great  honour  thac   Jefus 
Chrift  is  inverted  withal  ;  as  he  was  man,  fohe  was  ^ow^tha»^^ 
the  Angels;     But  in  that  he  hath  faid  unto  him  ,  Sit  thou  on  my     a*    ** 
right  band)  he  hathe  xalted   him     above    the  Angels  \     for 
to    none    of      the      Angels     hath     he     faid     at     any     time  ,  Pfalai©.  i. 
Thou    art  my  Sonne ,  Sit  thou  en  my  right  hand. 

To  ft  at  Gods  right  hand)  is  ro  be  next  in  dignity  and  honour 
unto  Almighty  God  \  and  this  is  that  which  the  Apo'ib  fpeaks 
of,  fhowing  how  God  rai{cd  fefm  Chrift  fiom  the  dead ,  and 
fethim  at  his  own  right  hand  in  the  Heavenly  places  ,  far  above  Hcb.f.  i$. 
all  principality  and  power  ,  andm:ghty  and  dominion  ,  and  every  ^Pk,i,io,  \u 
name  that  is  named ,  not  only  in  this  world ,  but  alfo  in  that  which 
u  to  come  ,  and  hath  put  all  things  under  his  feet  % 
and  gave  him  to  be  the  Head  over  all  things  t?  the 
Church. 

Thus  allthediflionour  and  reproach  that  was  caft  upon  Chrift 
in  his  life,  and  the  ignominy  of  his  ftiameful ,  painful,  and  cur- 
fed  death  of  theCrofs  is  now  taken  away  by  Chrift  his  afcending 
up  into  heaven  ,  fitting  at  Gods  right  hand  ,  and  all  the  Angels^^1^* 
of  God  worjhipping  him. 

And  thus  our  Lord  Jefus  was  exalted  from  a  death  of  ftiame, 
to  a  life  of  glory,  and  that  not   to  a  temporary,  but  an   eter- 
nal life.    Chrift  was  railed  up,  not  as  Lazarus  to  die  againe , 
but  Chrift  died    but  once  ,      hut  lives  for  ever  at  t  lye  right  band*om6t*' 
of  Godtoma\eInterceffion.     So  fpeaketh  Chrift  of himfelf ,  lam  ge&-7.*f 
he   that  livnh  ,    ar'dwas  dctd,    and  behold  I  am  alive  for   ever-       ,ltl°* 
more. 

1km  he  that  descended  in  his   buri.il  I  no  the   'oweft  parts  of  F  • 
the  earthy  is    the  fame  alfo  that  afcended  up  far    ab.vcthe  He  a-  k*7$h  £pSm 

?»   tw*    yw,   0    KstTct@&{    dviif   i<n    xj    5    ap&fi&f     Cm^Aw    tclvtvy    tw V    »£** 

3.  His  coming  to  judge  the  rocr\d ,    ar.fwers  his  being  judged 
in  the  world ,  2nd  by  the  world.     As  Chrifts  Exaltation  began  M  - 

at  his  Refurreaion  ,  foit  (hall  be  compleated  when  he  {hall  com"  Vt\u?ffict 
in  his  glory ,  and  all  the  holy  ^Angels  with  him  ;  then  (hall  he  turns  qitivtnit 
Jit  upon  the  Tkoneof  his  glory  ,  and  before  him  {hall  be  gather- judicwdtis*  4 
td  all  Nations.    He  that  came  at  firft  to  be  judged ,  (hall  come 

Sf  the 


3 1 4  Cbrijh  Exaltation.  Sejm  1 $ 


the  fecond  time  to  i*4g?  th?  world.  We  have  in  the  Scriptures 
feveral  defcriprons  or  Chrifts  glorious  coming  to  judge  the 
world  ;  but  when  he  fhall  come  ndeed  ,  he  will  make  known 
Joh.?.  12,17.  his  power  and  glory  to  all  the  world.  God  hath  given  the  judge- 
1  Cor.  18.  ment  of  all  things  and  perfonsinro  the  hands  of  his  Son  Jefus 
2 Cor.?,  jo.  chrift;  the  day  of  judgement  is  therefore  ca' led  the  Day  of 
rCot.tiiv.  Chr]P>  and  the  Judge  ment -feat  ,  is  the  7  r'ba^l.f  Chrift:, 
iThef.i-S.  *  thz  appearing,  the  coming  ,  the  revealing  of  Jefus  Chrift  the 
-rf&s  io-  42.     jxd/S °f  c;Uuk,  arjd  dead. 

The  Apoftle  gives  you  thefirftand  laft  part  of  Ch  rifts  Exala- 
tion  in  one  Text  i  and  make  thefirftpartof  it  ,  as  an  aflurance 
Of  thelalt;      God  (faith  he)  hath  appointed  a  fey  in  thtwlich 
A&s  17/31.      he  will  judge  the  world  in  righteoufncjje  ,    by  that  man  whom    he 
hath  ordained,  wher.of  he  hath  giv:n  afiuranc    unto  all  m  n  ,  in 
John  j\  12313.  that  hehaihraifed  him  from  the  dead.     Whence  we    may    be- 
lieve, that  as  certainly  as  Chrift  did  rife,  fo  certainly  fhall    he 
cometo  judge  the  world.     God    hath  given  us  aflurance  of  the 
one  by  the  other.     And  this  committing  all  judgement  to  the  Lord 
f  fiu  (  hrifi,  is  that  he  might  be  glorfred  ;    the  father  hath  com- 
mitted all  judgement  to  the  Son  ,  that  all  mexjhould  honour  the  Scny 
as  they  honour  the  Father. 
Sedebit  Judex        Then  fhall  our  Saviour  appear  in  his  glory,  and  judge    thofe 
qvfatitjub    wickedones  that  judged  him.     We    read  how  the  Jews  by  the 

CrSo^rhe]^of  7udas  and  l^e  Sou.k*iers  »  took  him  a<:d  kound  fcrn, 

qiaYdfofakm^^  him  to  the  High  Prieft ,  and  afterwards^  to  Pilate  ,  and 
esJreus,  ^»g.  how  bafely  he  was  bet  rayed  ,falfelyaccufed,  unjuftly  condemn'd, 
and  cruelly  munfrcred, 

Butth>irewillbea  day,  when  Jud.u  and  the   wicked  Jews, 
ftj^ftofewhcxi  Herod,    a; id  Ttitm  Til-tte,  and  the  Souldiers ,  and  all 

ImftSa^  his  enem5es  niaI1  be  dn*d  int?  his  Prefenc-  i  «M  then  the 
Uffocrmep'ffi&d  Jefus  who  before  (hewed  his  pa  itnee,  will  (hzw  his  pow- 
ttewam,  er  j  and  he  who  was  founjuuTy  condemned,  ihall  judge  the 
A&s  17.51.  ^wo.ld  in  righteo"fnefi  ;  and  he  that  Was  numbred  amenaf} 
Ifc.y3.10.  j  '  Tranfgrejfours ,  (haliatthat  greatday  judge  and  punilh  all  crank 
greffours. 

And  thus  as  Chrift  humbled  himfelf  in  his  Incarnation , 
in  his Lfe ,  Death ,  and  Burial  ,  fo  God  the  Father  hath 
exalted  him  in  hig  Refurreclion ,  Afcenfion  ,  Setfion  at  the 
right  haad  of  God,  and  in  conlucuting  him  Judge  of  quick  and 
dead.  Jefus 


Strife r$.  Chrip  Exaltation.  %\$ 

Jefus  Chrift  by  his  Refurr;ttion  overcame  ail    his  enemies , 
death ,  and  him  that  had  the  power  of  death  ,    the  cI>eviL     By  pSf,,I,,4«     ■* 
his]  tAfcenfion^  andlitting  on  the  right  hand  of  God  ,  he  hach     *'*"' *' 
Triumphed  openly  over  them  ;  and  by  his  bein^  appointed  J^^f 
<?f  *//,  he  will  avenge  himfe/f  of  all  his  enemies ,  when  all  mult 
appeare  before  that  High  Court  of  Juftice,  from  which  thesis  «  , 

no  appeal.    So  that  the  Lord  Jefus  Chritt  by  his  M^nBion^m^^ 
is  exalted  above  the  grave ;  by  his  Afcenfion ,  above    the  earth;  tmo  fdJiimil 
by  his  fitting  at  Gods  right  handy  he  is  advanced  above  the  hea-  ttsexaUatm&Jl, 
vens;   anefby  be:ng   the  Judge  of  all  ,    he  is  Exalted    above  Brenc.inloc. 
Angels  ,    Principalities  ,     and  Powers  ;    and  as  he  was  a- 
bafed    more   than    others    ,     he    is  Exaked   above   all'  o- • 
thers. 

Thus  in  part  the  glorious  Exaltarion  of  Cbrui  hach  been  kt 
forth  in  thjfeveral  degrees  thereof.  For  the  iur:he;  Demon- 
ftration  of  the  Doctrine  of  Chrilis  Exaltation,  \ct  us  confider  the 
particulars  thereof ,  as  they  are  contained  in  this  Scripture ,  and 
they  are  thefe  three. 

i.  God  hath  given  him  a  name  above  every  name. 

2.  That  every  knee,  of  things  in  Heaven  ,  and  things  on 
the  earth  ,  and  things  under  the  earth,  fhali  bow  to  the  Name  of 
Jefus. 

3.  That  every  tongue  muft  confefs  that  Jefus  ChrilUs   the 

Lord. 

For  the  firft  of  thefe  we  will  enquire , 

1.  Whatwearetounderftand  by  the  Name  given  unto  JefuS 
ChriA? 

z.  How  this  Name  is  a  Name  above  every  Name  ? 

5.  How  we  are  to  underftand  this  ,  that  God  hath 
gtv>n  i%*ei<r*7o  to  Chrift  >  a  Name  above  every 
Name  ? 

In  Anfwr  to  the  firjh. 

1  Firft,  Some  by  this  Name  do  underftand  the  Name  Ghrift  Je- 
fus, andfotakeit//Vfr^  ^  but  neither  Jefus  nor  Chritt  is  xname 
above  every  nam\ 

Sfi  1.  Not 


3i5  Chrijls  Exaltation.  Scroui^ 


i.  Not  Jefw  ,  for  that  was  the  name  of  Jojhna  the 
Son  of  Nh#;  the  famous  Captain  of  Ijrad  ,  called  Jejw  by 
the  Apoftie  ,  thbrews  4.  8.  And  of  this  Name  was 
the  Hi^h  Piieft  ]ojhxah  ,  the  Son  of  fojedel^ ,  H**- 
gat  1.1. 
1  Sim  i4 7.  2-  Neither  is  Chrift  a  name  above  every  name,  for 

rnfP-rrtUO     Sanlh  called  the  L-rls  anointed^    Chrifiw  c£>imim.     And  fo 
Unttmfiv:       alio  the  Prophet  fpeaking  of  Cy  us  ,  ca  leth  him  the  anointed  of 
chriSus  T)omi~  tiK  loy^    We  cannot  therefore  underftand  this  of  any  name 
?i-  either  of  Jefusor    Chrft;  for  Paul  is   here  fpeaking  nor.  what 

Nonfnfupra     the  name  of  our  Saviour  was  ,    but  of  the  Honour  ,     Dignity 
mm  nomen      Power  ,    and    Ma;e(iy    ,     to    which     Chrift    was    advan- 
non  iittiHigcn-  Ced. 

dwell  dealt-       Secondly,  Others  ,  as  Ulcrome  and  Theodrnt  do    think 

SS^lhatin'  that  Chrift  was  called  ihzS  nne  of  God,  he  had  therein 

fu  vei  ctmfi.   a  name  above  every  name  •    and  this  Exposition  is  gathered  from 

Brent.  thatpaifage  of  the  Apoftie  ,    thatjefus  Chrift  was  much  better 

Heb,  1,4^5.       than  t-:)e  ^Angels  ,   as  he   hath  by  Inheritance   obtain  d  a     more 

excellent,  name  than  they  ;  for  unto  which  of  the  Angels  [aid  he  at 

any  time  ,     Thost  art  my  Sonne  ,    this   day    have   I    begotten 

thee} 

But  though  thsbe  true ,  that  to  be  the  eternal  Son  of  God , 
is  a  Name  above  every  Name,  yet  this  cannot  b:  meant  here* 
for  it  is  fpoken  of  that  which  Chrift  was  exalted  to  after  his  Hu- 
miliation ;  but  from  Eternity  he  was  the  Sonne  of  God,  and 
did  not  ceafe  to  be  ib  by  his  Incarnation  and  Humili- 
ation. 

Thirdly,  By  Name  therefore  we  are  to  underftand  that  Pow- 
Tnn07V°~'  er  >  E>-l!ity  >  and  Authority  which  Chrift  was  invefted 
S^S;™haii  atothc  da>es  tfh'fijh,  and  Surferings  were 
Calvinus.        finished. 

Gcn.^.y.  1,  Sometimes  in  Scripture- phrafe  ,  Name  is  put    for  glory 

t:un  y}&  an(j  Rcn0wn.    So  we  read  of  men  of  Renown ,  it  is  in  the  He- 

Vlrj?™Ulil  brevv>  Men  of  Name  >  an(*  of  famo™  me»  >  Heads  of  the 
p1c^on'^^i  Houfe  of  their  Fathers.  What  we  read  fanvm  men,  is  in  the 
Vhinommum.  Hebrew ,  CM.cn  of  Names  •,  and  thus  the  glory  which  Chrift 
Johm,  i4«  >sr  invefted  withal,  is  the  Glory  of  the  only  begotten  of  the 
Father. 

2.  By 


Sferm,  x  5  .  Cbrijis  'Exaltation.  3 1 7 


2.  ByNtme  in  Scripture-phrafe ,  is  meant  Power,  and  Au- 
thority ,  and  the  Soverai^nty  by  ^vhich  Ch:ilt  is  King    f  Nati- 
ons    and  King  of  Saints ;  and  thus  the  Scripiure  fpeaks;     Tue 
works  (  faun  ChriftJ  that  I  d>  in  my  Fathers    Name  ,    they  JoflD  »o.2f. 
fcif*  witnefi  of  me  ;    t*  ^  Vath:rs  Nam'.  ,  /.  *.   by  the  Power 
of  God.    Thus  T  tcr  fpeaks  to  the  Criple  In  the  Nam;  of  f  -  A^s  ^  tf 
/*#  Chrtft  cf  ffaiaYttb  arife  and.  walk^,  I.  *.  by  the    /W<rr  of  Afc^  T 
fori  ft  ;  for  fo  it  is  expreffedj  when  the  Council  queliioned  them 
for  this  thing,they  are  asked ,     By  wh^t  power ,  or  by  what  n.me 
have  )0H  done  this  ? 

So  then  ,    we  are  to  underftand  by  Name ,  that  Honour,  Au- 
thority ,  and  Dignity  ,  which  Chrift   now   enjoyes  in  Heaven  , 
of  which  he  fpaice  when  he  was  afcending  into  Heaven ,     ayill 
power  is  given  me  in  Heaven  and  Sarth  ;     and    the  Glory    of^j^jg 
ChriftsName  isfuch,  that  it  (hall  be  celebrated  through  ail  the 
Ages  of  the  World  •,    Heaven  and  Earth  fhall  Ring  with  the  prai- 
fes  of  his  Name  ,  as  the  Angels  praifed  his  Name  at  his  Birth  j 
Behold  J  bringyougood  tidings  of 'great  joy,  which  fhall   be  un-  Luk.2.i05ii> 
to  all  peopl  ;   for  unto  you  is  borne  this  day  in  the  City  of  David  ,13,14. 
h  Saviour,  wheats  Chrift  the  Lord  ;    and  (uddenly  there  was 
•with  the  Angel  a  malt  it  fide  of  the  'Heavenly  H  fte  ,  fraiftng  God, 
and  faying.  Glory  be  to  God  in  the  higheft,on  earth  ye  ace,  good  will 
towards  men. 

So  they  do  now  praife    him   and  worftiip  him  in   Heaven,  Heb.i.*. 
faying  ,     Worthy    is    the    Lambe     to    receive     'Tower   ,     tf»^ReT.$.i2.      «| 
Riches,  and  Wif dome,  and  Strength,  and  Honour,  and  G  lory, wd 
BleJJing. 

Secondly,  How  hath  Chrift  obtained  a  Nam;  above  every 
Name  * 

This  Nfo^en  faper  omnenomen,  a  Name  above  every  Name, 
is  a  demonftration  of  Chrifts  Super-Exaltation,  and  it  notes  four 
things. 

Fir  ft  ,  This  is  a  'Hamc  above  every  'fytme  ,  that  Jefus 
Chrifi  i>ould  be  the  only  Saviour  of  the  World  ,  that  his 
Nams  ftiould  be  the  Only  One  Name  by  which  we  are 
Paved. 

Of  this  the  Apoftle  ,  The  ftone  which  the  builders  refufed ,  tfA&4'iV*V 
become  the  Head  of  the  C'om:r  y  neither  is  there  any  Salvation  in 

any 


3i8  Chrifts  Exaltation.  Seem.  1 $ * 

any  other  ,  for  there  is  non:  oth:r  Name  under  heaven   given  a- 
Jolin4.4i.       mongft  men  ,    whereby  we  mutt    be  faved.     He  is    indeed  the 
ovtvj  \&v  d-  Chrift ,  the  S  Avi  our  of  the  World  ;  when   we  may  underftand 
amSw^  0  ctuth}  noi  on]y  emin.ntlj ,  bat  exclufwely ;  He  is  th-  Saviour  ,  there 
t^w^«  ,  0  -s  none  befides  him.    We  read  that  God  did   raife  Saviours    to 
his  people|  Ifrael^o  acknowledged  the  Levhes  in  their  folemn 
Nchera.Q.17.    Faft-day  ;     7W  (O  Lord  )  delivered/}  thy  pe  fie  into  the  hands 
of  their  enemies  who  vexed  them ,  and  in  the  time  of  thir  trouble^ 
when  they  cry  ed. unto  thee  ,   thou  hear  deft  them  from  heaven  ,  and 
according  to  thy  manifold  mercies  ythcu  gave  ft  them  Saviours  wl:$ 
Javed  them  out  of  the  hand  of  their  Enemies.    Such  a  Saviour  was 
Mofes  to  the  Israelites  from  the  Egyptians  ,    Jofhua  from    the 
Canaanites ,  Gideon  from    the  Midianites  ,    Jeptha  from    the 
Ammorites ,  and  Sampfon  from   the  Philiftims ;   but   all  thefe 
were  but  partial,  petty,  and  temporal  Saviours.     Thefe  faveel 
thebodyfrommifery,  and  that  but  for  a  time  ;    Chrift  faves 
Mac.  i#  1 1.        our  fouls  from  our  ftns ,  and  that  for  ever.     All  thefe  Saviours 
ftoodin  needof  the  Saviour.fofbuahimteli  had  eternally  perill- 
ed, had  it  not  been  for  Jefus  Chrift. 

Jefus  Chrift  was  the  only  Saviour  ,  to  whofe  moft  precious 
and  faving  Name  ,  all  the  Old  Teftament  pointed  at.  He  was 
the  Saviour  in  whom  all  the  Promifes  were  performed  ,  all 
the  Typ:s  accomplifhed  ,  and  all  the  Prophefies  ful- 
filled. 
A~    o  It  was  unto  this  only  Name,  the  Saviour,  that  all  the  Pro- 

Gen. 49. 10.  pb  V  b*re  ^itne^%  He,  he  it  was  ,  that  was  Jacobs  Sihhhy  Da* 
•Pfal.uo.i.  vids  Lord  ,  Ifaiahs  Immanuel ,  Jertmies  Branch  ,  Daniels 
ITa.7.14.  M'ejfiab.9  and  Haggle's  defire  of  all  Rations.     It  is  in  his  name , 

J£C1M-  and  his  Name  alone  that  all  Nations  jhall  t;uft>  and  that  forfal- 
Ha"i.o9'       vation. 

Mat.  1 2.  \i.  Secondly*  Jefus  Chrift  bath  a  Name  above  every  Name,^  in 

that  he  is  exalted  to  fit  at  the  Right  hand  of  God,  which  is  a 
Name  or  honour  which  never  the  Angels  nor  Arch- Angels 
had.  This  I  prove  from  that  paffage  of  tte  Apoftle  in  his  Epi- 
ftle  toth-  Hebrews^  where  it  is  faid concerning Chrift  ;  tvho 
having  purged  our  jinxes  ,  is  fate  down  on  the  Right  hand  of  the 
J?Cb'1'!'4'  \  {JMatefly  on  high  ,  being  made  fo  much  better  than  the  Angels  , 
CVJf£,»y  ***' '"as  he  hath  by  Inheritance  obtained  a  mire  excellent  TS^ante  than 
tky  ;    for  to  which  of  the  vfngels  faid  he  at  any  time ,  Sit 


on 


Serin  15 .  Chrift  f  Exaltation.  5ip 


on  my    rifht     hand  ,     till    I  make     thine     enemies    thy  %Foo-  TT  , 

Thirdly  ,  He  hath  a  l^ame  above  every  Tjjwfe ,  becaufe  it  is 
through  this  Name  ,  chat  tie  Name  of  God  becomes  a  comfort 
unto  us.  The  Attributes  of  G  J  y  are  the  Name  of  Gog<  Now 
without  an  Intereft  in  Chrift,  we  ihall  have  no  comfort  in  .my  At- 
tribute of  God. 

■ 

To  a  Chriftlefs  finner,ail  the  Attributes  of  God  arc  againft  him; 
asforinftance, 

i.  God  is  wife;  that's  the  curfe  for  a  wicked   man    j    for 
be  knows   all  that    wickednefs   thine     own    heart   is   privy 
to  ,    and  much  more  evil  by  thee  ,  than  thine    own  ^r/JCjV,ro# 
knoweth.  **'la 

2.  God  is  holy ,  and  therefore  he  muft  needs  hate  thofe 
that  are  Filthy  ,  Being  of  purer  eyes  than  to  behold  in- 
iquity. 

3.  God  is  jufti  and  if  the  righteoufnefs   of  Chrift  do  not 

Skreen  thee,  the  wrath  and  vengeance  of  God  muft  needs  break         f#I^    v 
out  upon  thee  for  thy  guik. 

4.  God  is 'Almighty  ;  and  how  fhall  the  Potters  Vcflel  en- 
dure the  leaft  touch  of  his  hand.*'  how  fhall  the  chaffe  ftand  be- 
fore the  Whirl-wind  of  his  wrath  ?  how  fhall  the  ftubble  dwell 
with  everlafting  burnings  ?  and  fuch  are  all  Sinners  out  of 
Chrift. 

A  1  the  thoughts  of  God  muft  needs  be  terrible  to  all    thofe 
fouls  that  are  out  of  Chrift. 

y  But  the  Name  of  Chrift,  is  that  which  makes  the  Name  of 
;Go i  a  Sanctuary  zndfirong  Tower  ;  the  face  of  God  fhtn^s  upon 
lus  in  the  fae  0  f  Jefus  Chrift.  prov.  r  g.  1 0. 

As  Mofes  when  he  was  hid  in  the  Rock  ,   could  with   delight  2  Cor.?  .$.  1 
\ hear  the  Name  of  God  proclaimed  ;    (o   how  fweet    ,     and  Exod/3^.  *** 
•  lovely   ,    and  comfortable  ,    are   all  the  Attributes  of  God  22. 

to    all   thofe   that   are    in  the   Rock  ,      the     Kocl^  Christ  'Cor.xo.* 

1.  God  is  a  wife  God  y  themore  is  my  comfort,  may  a  Be-Pfal7 
lieverfay,  for  he  knows  how  to  guide  me ;  he  knows  what  I  wanty  Mat,  6>i i?4* 
andhoT9i9ftipfly  it. 

2.  Cjod 


3ao  ChriBf  Exaltation.  Scrm^5% 


2/  God  is  a  holy  God ,  and  thats  a  comfortable  Attribute^  for 
1  Cor.i.  30,     in  Chrift  he  is  onr  fantlifcation. 

5.  God  is  a  mercful  and  gracious  God ,  fo  he  is  in  himfelf . 

but  in  Chrilt  Jefus  he  is  molt  merciful,  gracious,  and  full  of 

Pfai  10:  ix     comPal^lon  t0  P/ty  a.n(*   Par^on    his  children  ,     Even  as   a 

Father  fitieth  his  Children   ,    fo  the  Lord  pitieh  them  that fear 

him. 

4.  He  is  an  Almighty  God ,  mighty  in  power ,  and  thus  his 
Pro*  1 3  10.      Name>  chrou8n  tne  Lord  Jefus  is  a  ftrong  Tower  ,  the  righteous 
&onJt*t;       fly  unto  it  y    and  finde  favour  ;    and  through   Chrift  a  be- 
liever can  fay  ,   If  the  Lord  be  for  hs  ,  it  matters  not  who  are  a- 
gainftus. 

?.  Laftly,  Even  the  Juftice  of  God   through  the  Lord  Jefus 
Chrift  becomes  an  Attribute  of  comfortable  Confederation ; 
for  becaufe  God  is  juft,  therefore  he  will  not  condemn  thofe 
«       R  for  whom  Chrift  hath  fatisfied.      There  Is  no  condemnation  to  them 

Mal.-».  17.  that  are  inChrisl  Jefus ;  God  will  not  condemn  thofe  thac 
arein  Chrift,  but  for  his  fake  will  (parcth.m,  'as  one  tfanthhis 
Son  thatferves  him. 

And  thus  the  Name  of  Chrift  is  a  Name  above  every  Name, 
becaufe  through  his  Name,  it  is  that  the  Name  and  Attributes  of 
God  become  comfortable  unto  us. 

Fourthly,  And  Laftly,  The  Name  of  Chrift  is  a  Name  above 
every  Name ,  becaufe  his  Name  fhould  be  moft;  recious  and  pow- 
erful in  his  Church  throughout  all  Generations ;  thus  all  the  Af- 
T*oW  l8'^°"   remblies  of  the  Church  fhould  be  in  the  Name  of  Chrift  ;  they 
iCort.4.*'    vaxL^mf€e:  in  &* ty.*#*g}   al*  Prayers   are  to  be. made  in  the 
Name  of  Chrift-     «•*#  Chwch-Ccnfures  are    to    be   in  his 
ifttaif;- 19.     Name;    Mimftcrs  muft Preach  and  Adminifter  the  Sacraments 
in  the  Name  of  the  Lord  Jefus ;  and  thus  he  hath  a  Name  above  f* 
very  Na^.e, 

:>.  The  third  thing  propounded  ,  is  ,  How  are  we  to  under- 
jtand   the  word  s£*ei*W-Cod  hath  given   him    a    ^wc  , 

&c. 

1  anfwer,  Thismuft  be  underftood  of  Chrift  -9  as  Media- 
tour  ,  for  fo  confidered,  and  focnly  he  was  capable  of  Ex- 
alt  at  ion. 

1.  There  are  fome  that  hold  ,  that  Chrift  as  God  was  ex- 
alted; that  now  in  Heaven  fthe  glory  of  the  God-head,  which 

lay 


n^5*  Chrim  ¥xaliatwn.  32  a 

lay  hid  ,  and  was  vailed  in  the  Tub  rkacle  0"  lis  fejb,    is   nowJ^Vi   r- f4- 
exerted,  andfo  exalted.     6ut  the  manifestation  nf  the  D.iry,  W**7*- 
fs  no  exaltation  of  the  Dei.y.     When   the  Sun  Sixties  oat  of  a 
dark  night ,  the  ayre  is  illufirrated ,  but  th:  li^ht  of  the  j>unrtt!    is 
not  encrealed.    The  Lord  Jefus  was  exalted  in  that    Nature   ihj 
which   he  was  humbled  ,  and   that  khis   Humane    Nature, .?  ®&i^»* 
As  the   Divine   Nature    could  nor  fuffer ,  neither  can  it   l&f^*£».     * 
exalted.  (  .  Greg,  NyfT 

God  b.ingthe  highest  ^cannot  be  exa'ted.     It  was  the    Humane 
Nature  of  ""Chnft  that  is  thus  exalted. 

If  we  look  upon  the  Divine  Nature  of  Chrift,  fohe  was  *w  jVin  10,30, 

with  [the   Father  ,  ; and  equal  to  the  Father   ;     an!  thus   it  Phil. %.  6, 

muft  not   be    thought     chat  Chrift  could  be  capable  of  ££.£<«  «*?««*« 
,,Mr-    M  &  -  dtgebat exalts- 

altation.  twivatr 

When  God  gave  him  a   Name  >?  Theodoret  excellently  un-  qln  ^!iatts  e\ 
X  folds  this  great  Myftery  thus ,    Chrtft  (  faith  he  )  did  not  receive  ratfytriCah. 
that  which  he  had  not  before,  bat  he  did  receive  that  at  man}  which  Non  ca  accept 
from  all  eternity  he  had  as  God.  chnUlis  l'f* 

■  2.  Butweanfwer  that  the  \#d**r*  of  the  Text,  hath  ^if-^,^55 
tion  unto  Ch rift  as   Mediatour  God-man  ;  not   as  God,  fo  he  ut *\iom ^ua  ' 
s-   could  not  be  exalted  at  all ;    nor  as  a  meer  man ,  for  fo  he  could  habebat  ut  m- 
not  be  capable  of  fo  great  Exaltation.    The  Humane  Nature  o£L's-  Theod. 
Chriftbeinga  Creature,  cannot  be  capable  of  Divine  Worfliip  ,  %uf-rx£™n\ 
or  of  fitting  at  the  right  hand  of  God.     But  the  Humane  Nature  ^ T]Ta!tlt*ut 
of  Chrirt  by  the  perfonal  infeparable  union  it  hath  to  his  Divine  eft,  Aug, 
Nature,  is  thus  advanced. 

Having  finifried  the  firft  particular  of  Chrifts  Exaltation, 
that  God  hath  given  him  a.  Name  above  every  Name;  I  now 
proceed, 

Secondly,  Another  particular  of  Chrifts  Exaltation,  is  this, 
That  at  the  Nam?  of  Jefus  every  knee  fhoftld  bow  ;  In  the 
handling  of  which  ,  I  will  endeavour  to  refolve  thefe  Que- 
ftions. 

Queft.  I.  J^hat  are  we  to  HrJerftand  here  by  bowing  the 
knee  ? 

c^/w.i.Some  rake  this  literally ,as  thePapifts,who  in  their  wor- 
ship bow  the  knee  as  often  as  they  heare  the  Name  of  Jefus  menti- 
oned. I  he  L_arned  Zar.chy  is  of  an  opinion,that  fome  of  the  Cere- 
monies in  ufe  amongft  the  Papifts,  might  have  an  innocent  Ori- 

Tt  ginal  ; 


523  Chrifls  Exaltation-  Serm.15. 


ginal ;  as  their  fining  with  theCrofs  ,  to  fhov  thac  they  were 
not  afhamed  of  the  Crofs  of  Chrilt ,  with  which  the  Heathens 
did  reproach  them  ;  and  fo  the  (tending  up  at  the  Creed  ,  to  note 
their  refolution  to  ftrive  together  for  the  Faith  that  was  once 
delivered  to  the  Saints.  So  genuflection  to  the  Name  of  Jefus, 
was  (  fay  fome  )  in  oppofition  to  the  Arrians ,  who  denyed  the 
Divinity  of  Chrift ;  but  whether  thefe  things  were  io  inno- 
cent at  the  firfi;  feeing  they  are  all  of  humane  inftitution, 
and  have  been  abufed  to  fuperRition,  we  have  juftly  laid  the 
ufe  of  them  afide.  And  this  Text  cannot  be  fo  underwood ;  for 
if  by  Name  we  underftand  the  power  of  Chrift ,  then  by  bowing 
the  knee,  muft  be  meant  our  fubmiflion  and  fub;e£tion  to  this 
power. 

By  bowing,  therefore,  to  the  Name  of  Jefus,  is  underftood 
that  obedience  and  fubjection   which  is  due   to  the   Soveraign 
power  and  Auhority  of  Ch rift.     Thus  when  Jofeph  was  exalted 
Gen.41.43.      to  that  Dign;ry  and  Authority  in    £gyp*y   that  there  was  none 
M«*8  iS2"5'    8reacer tnan  hc  >   but  Tharaoh   himfelf,     They   cryed   in  the 
Xdsa.ie.'      ltreets  where Jofeph  went,  Bow  the  knee.    Thus  God  the  Fa- 
x  Cor.2.8.       ther,    gave  Jurifdi&ion  and  Authority  to    the  Son   ,     that 
they  which  honour  the  Father  ,    might   a IJ 0   honour    the   Sonne. 
All  power  (faith  ChriR)  is  given  me,    both  in    Heaven  and  in 
Sarth.     He    is  the  Tr'ince  of  Life    ,     and   the    Lord   of  Glo- 
ry ,     to  whom    all   obedience  ,     fervice   and  fub;e£tion  is 
moftdue. 

Q^ueft.  2.  who  are  they  muft  bow  the  knee  to  Chrift ,  and  be  in 
fubjett'ionunto  him  } 

Anfw.  All  Creatures ;  for  the  Enumeration  is  full ;  which 
m^w«,W-  Chryfoflome  thus  Expounds ;  Things  in  Heaven,  on  Earth,  and 
^V^'k   under  the  Earthy  /.  <?.  Angels  ,    Men,  and  Devils,  which Thso- 

*££  triw  dom  d°rh  mo.re  ckarly  B^bm. 

w&i  $  Jyy*-    '  '•  Thngsin  Heaven,  i.e.  good  Angels,  and  glorified  Saints, 

hoi  k)  eL-.fyo.    fpiritsof  ju(t  men  made  perfeB. 

-Trot  £<buuo-      2#    Th  ngs  on   Earth  ;     all  men  living  ,    both  good  and 

m.  Chryfoft.  bad> 

m    c  3.  Under  the  Eart&;  y^mx^viA  infernal i a;  /'.  c.  Devils   and 

damned  fpirits. 


Serin.  15*  Chrifts  Exaltation.  ^g 


Alhhefe  mudbowthekn^e ,  and  mufi;  yield  fubjection  unto 
Jefus  Chrift. 

L  All  knees  in  heaven  (lull  bow  co  Chr  ft  voluntarily. 

1.  The  good  Angels  ,  they  did  alwayes  honour 
and  obey  the  Lord  Jefus.  It  was  the  joy  of  the  x<Vngels 
of  Heaven  ,  to  be  Subject  and  Serviceable  unto  Jefus 
Chrift. 

1.  Before  the  Incarnation  of  Chrift,  an  Angel  mftrudled  Da- 
rnel concerning  the  Mejfiah,  and  how  long  izfriould  be    before  Dan.*,  14. 
his  coming. 

2.  When  the  fulnefs  of  time  was  come,  an  Angel  comes    to 
the    blefled    Vir  in  ,     and  faid  ,   Fexre  not  Mary ,  for  thou 

haft   found,   favour  with  {/  od"  ,     and     boh  Id  th*H    fhah     con-  Lu^e  *-.?o,j  r. 
celve  in  thy  womb  ,    and  bring  forth  a  Sonne ,  and  call  his  Name 
Jefus.   • 

3.  As  foon  as  ever  he  was  born,  an  Angel  brings   the  glad- 
tydingsofit;   and  a  whole   Hofte  of  them  who  fang  togetier  >(ol?s8*7' 
and  fronted  for  joy  at  the  Creation  of  the  world  ,    do  with  a  fong    u  z  lf  **' 
Celebrate  Chrifts    Nativity  ,     Glory  be    to  God    on    High  , 

&c. 

4.  When  Jefus  Chrift  was  in  danger  to  be  kili'd  by  Herod  , 
an  Angel  warnes  of  the  danger,  and  directs  his  Mother  to  flee  with  Mat.».i  $. 
him  in.  0  Egypt. 

^ .  When  he  was  tempted  by  Satan  forty  dayes  together, a  little 
before  he  entered  upon  the  work  of  his  Miniftry  ,  behold   An*  Mat.^ir. 
gels  came  and  Mini  fired  ttnt  ■  him. 

6.  When  he  was  in  his  Agony  in  the  Garden ,  ready  to  take 
the  cup  of  trembling  out  of  his  Fathers  hand ,    there  apeared 

an  Angel  from  heaven  fir  engthen'mg  him.     This  blefled  Creature  Luke  22.43.' 
out  of  love  and  duty,  feeing  his  Lord  and  Mafter  in  fuch  diftrefs, 
came  in  to  fuccour  him. 

7.  And  as  the  Angels  gave  the  firft  notice  ef   his  Birth ,  fo 

alfo  of  his  Refmrretilon ;  an  Angel  told  the  woman,  ft  is  not  here,  Mat.2$.tf. 
he  is  rifen. 

8.  The  Angels  attended  Chrifts  Afcenfion  into  Heaven,  for 

they  told  the  Difciples  ,    That  at  they  f aw  him  afitnding  into  Afts  I,n« 

heaven   ,    fo  he  fhoald   come  again  from  Heaven  in  like  man- 

ner. 

T  t  2  9.  And 


324  Chrtjis  Exaltation.  Serm.  1 5  # 


9.  And  with  infinite  delight. did  they  welco.neChrift  tohea- 
Heb.i.*.       ven,  where,  upon  his  firft  comirg,  all  the  Angels  Aid  worfiip 

him. 

10.  And  Laftly,  When  Chriftlhall  come  ac  the  laft  day  to 

-^ThcH  V*      iuc^€  ^o:b  clli^c^  anC*  ^^  '  be  W'**  COme    W*k  *lllu's  holy  An- 

Mat.  14.31".      £&*  with  him  y  and    fhall  be  Revealed  from   Heaven    with  his 

%i'i(rhty  Angels ;   who  then  moil  willingly  w;ll  be  employed ,    to 

vathtr    together   *H    his  Sleti  ,    from    the  foure     IVindes     of 

Heaven. 

Col.i.  x*.  AH  this  fervice  the  good  Angels  performe  unco  Chrift ,  not 

only  as  he  is  their  (Creator     (  for  bjhim   were  created  even    the 

things  that  are  in  heaven)     But  they    yield  him  this  Subjection 

C0U.10.        as  he  is  their  Head  and  (jovemour^   and  fo   he  is  called  the 

Eph.i.  2i3 12,  H^d   ^    a(l    cptfgrfftfoy    apj  q>ower  .      -u  ^    of     An- 

gels. 

And  th;s  voluntary  fubje&ionto  Jefus  Chrift  ,  is  becaufe 
they  have  benefit  by  Chrift  ,  though  not  in  a  way  of  Re» 
demption,  yet  they  owe  their  Confirmation  unto  Chrift. 

The"  good  Angels,  though  they  were  created  good 
Hoc  ipfum,  quod  [wfti  An-  and  excellent  creatures ,  yet  as  creatures  their  (tare 
gtli,  ab  ilia  jhtu  bc&itidu  i3  mutable  ;  and  they  had  in  them  a  potentiality  and 
tit  in  quo  junt ,  mutm  in  a  p0ffibilirv  to  fin  and  fall  ,  as  well  as  thofe  Angels 
detenus  nuUo   moao  pojjunt,      f.  -       .    „         ,     .  '  ,,         m. •••  &  • 

Zntft  its  nxmaliur    i4-   wmch  ht,C !hl'fr?  P*"™'  ^  thiS  Poffiblllty  » 

t»w ,  /m  Hty«>:»  <*""  removed  by  Chn(*  \  who  by nis  £w  ^d  ifrt  np 

(tint)  gratia  divin.t  Urgita*  fallen  man ,  and  by  his  Power ,  freferves  the  Angels 
uctUmrn.  >*iig.<tefidead  that  they  (hall  not  fall.  And  therefore  k  is,  thacin 
Pet.  Diac  car.23.  w     of  thankfuinefs  the  Angels   in    Heaven  do 

dTdUAngtU-fttnii  r.c'ubc-  bow  their  knee  m  Subje&ion  and  Service  unto 
urn.  Bern.  Chnf?. 

2.  As  theglorous  Angels  bow  the  knee  to  Chrift  in  heaven 
fo  thzjrpirits~  of  juft  men  made  rerfell ;  the  fouls  departed  do  in 
Heaven.,  praife,  ad  >re,  and  worlhip  the  Lord  Jefus  -Chrift 
and  do  yield  voluntary  fubjeclion  and  obedience  to  him  ;  unto 
when  duty,  they  are  more  carried  by  a  principle  of  thankful- 
nefsj  that  Chrilt  hath  Redeemed  them  :  this  is  fhadowed  011C 
imio  us  by  the  Vifon  of  Samt  John ;  who  having  feen  the  Lord 
jelus  taking  the  Book  with  feven  Sea  les,  and  opening  it,  he 
heard  the  Saints  in  Heaven  iinging  anew  Song  ,  ai.d  fayinc, 
'Xhon  art  worthy  to  take  the  Boo^and  to,o\en  the  Stales  thereof- 


Serm,  15.  Cbrip  Exaltation,  3*5 


for  thou  waft  flain ,  and  haft  Redeemed  us  unto  Godjuttof  ever)  kin*  _ 

dred,  and tongue,  and  people,  and  Ration;  and  haft  made  us  unto    ev,*-9>io. 

our  God,  Kings  and  Triesls,  &c. 

This  is  the  daily  work-of  glorified  Saints  in  Heaven ,  to  caft 
down  their  Crownes  before  that  Throne  where  Chrift  fttteth.     The 
Saints  departed ,  are  difchargecj  from  thofe  w.ights  and  clogs  <^  Rc^4«10* 
corruption,  which  did  hinder  them  from   this  duty  while  they 
were  in  the  body ,  and  cumbred  and  peftred  with  the   b,dy   */Hcb.i2.i. 
death.     They  are  never  weary ,  though  they  never   reft  day  no,  Rom.7.2^     ] 
night ,  faying,  Holy,  holy,  holy  Lor d  G 'od  ^Almighty, which  was,^y'*'6, 
and  is,  and  is  to  come. 

And  thus  I  have  fhewed  you  how  things  in  Heaven  do 
bow  the  knee  ,  and  are  fubje#  to  the  Name  and  Authority  of  the 
Lord  Jefus. 

II,     Things  on     earth  ,     i.     e.     Gc?d   men  ,     and    Bad 
men. 

1.  Good  men  1    the   Children   of  God    who  by  the  grace  of  Pfe.i  10.5. 
Chrift,  are  made  a  willing  people  in  the    day  of  his  Power  ;  for 
fuchisthe  heart-turning  power  of  Gods  Grace  ,  that  of  unwil-  ifal.48.4, 
ling,  he  makes  us  willing;  God  by  degrees  removes  out- of  our 
necks  the  iron  //Wa>,that  hinders  us  from  ftoopin^  and  bowin?  to 
Chrift. 

Grace  by  degrees  doth  take  away  that   enmity  in  oar  m'ndzs  ,  qq-lz 
and  that  cartial-mwdednefZ ,  which  neither  is,  nor  can  ^be  Jub;eclto  Rom.  8,7. 
the  Law  of  God, 

By  nature  we  are  Children  of  difobeJte^ce  as  well  as  others;  Rom.y.^, 
and  are  willingly  fubject  to  no   Law   but  the  Law  of  our  CMem-  Eph.i.3. 
bers^  nor  to  no  will,  but  the  wills  if  the  flefi? ;   but  the  Grace     • 
of  God  removes  that  ftoutnefs  of  heart ,  contumacy,  and    Re- 
bellion ,  which  is  in  us  naturally  againft  Chrift ,  and  fo  fvveetly 
and  powerfully  inclines  their  wills ,    that  they  follow  the  Lamb  Pfalii^.  £. 
wherevrr     he     ooes    ,     and     have     Rcffe%   unto  all  the    Ccm-  l  JofM'3- 
mandments    of  ' Chrift -,     and    rot     one     of  them     is    grie-  V'™a*>  *** 
vous.    A  Child  of  God  willingly  fubmits  his  Neck  to  the  Yoke  ™fi%x*m* 
<#  Cfe'ift.  ngbis  effmefc. 

2.  Svil  men,  iheyalfo  muftbow  the  k  ee    to  Jefus  Chrift;  ta,fubmiitemm 
and  though  their  fubje&ionbe  rot  voluntary  and  ingenuous,  yet  ****• 
bow  they  muft,  and  bow  they  do  •    and  partly  through   the  a- 
wakening  of  a  natural  conference ,  partly  by  a   fpiric  of  bon- 
dage* 


3i6  ChrittsXLxahation.  Serir 

3 ! ii- ■ — 


da°e  ,  and  fear  of  wrarh  ,  they  are  as  k  were  compel- 
led co  render  many  unwftlmg  ilrvicesand  fubjec^bns  unt<* 
Chrift. 

mn  fccczrc  Which  compulfory  fubj\£tion  arifeth  not  from  a  fear  of  Jime, 

meruit, fed  or-   but  from  a  fear  of  Hell. 

dere.  Aug.  AH  thefetacaufe  they  do  not  wiHinglybti:  the  yoke  of  Chrift  1 

Mar.n  iQ,       tncy  ^a^  unwillingly  become  his  foot-ftooL 

Pfal.uo.  i.         And  they  do  not  fo  much  honour  Chrift,  as  Chrift  may   be 
faidto  honour  himfelf  upontlum.    The  wicked  do  give  honour 

H  ft  to  Chrift   as  unwillingly  as  ever  Hainan  cloathed    Mordeeai , 

and  proclaim  :d  before  him,  Thus  fhall  it  be  done  to  the  man  whom 
the  King  will  honour. 

III.  And  Laftly,  The  Devils  in  Hell  ^  are  forced  to  yield 
fubjettion  unto  Jefus  C  hrift ;  and  fo  Wt*<y$wi&  ,  things  under 
the  earth  ,  infernalia  ,  things  in  hell  do  bow  their  knee  unto  him. 
For  if  in  the  dayes  of  Chrifts  Humiliation ,  he  hath  exercifed 
power  over  the  damned  fpirits,  and  they  have  acknowledged 
him ,  and  his  Sovera:gn  power  over  them  ,  much  more  are  they 
fub/e£l  to  him  now  in  the  dayes  of  his  Exaltation. 

I  fhall  not  need  to  ihow  you  how  often  the  Devils  crouched 
to  Chrift  whilft  he  was  here  on  earth.  The  Devils  were  not  on- 
ly fubjeft  to  his  Perfon ,  but  to  thofe  that  commanded  them  in 
his  Name)  forfo  the  feventyDifciples  returning,  gave Ch rift 
Luke  10.17.  an  account;  Lord(hy  they,)  even  the  Devils  are  [ubjett  unto  us 
through  thy  f^ame. 

In  one  ftory  we  finde  j:hat  the  Devils  did  three  times  proftrate 
themfelves  at  the  feet  of  Chrift.  Saint  Luke  relates 
the  Story  of  the  man  pofleffed  with  a  Legion  of  De- 
vils. 

1.  Firft  one  of  the  Devils  in  the  name  of  all  the  reft ,  thus 
Luke  8.  18.     fuppHcates  Chrift  ,    What  have  I  to  do  with  thee ,  Jefus ,  thou 

Sonne   of  God  Moft   High  ?     /    befeech    thee     Torment     me 
,  not. 

2.  When  Chrift  commanded  the  uncleane  fpirks  to  come  out 
Vtt.3*.        of  the  man,   they  be  [ought  him  that  he  would  not  command  them 

to  go  out  into  the  deep%  that  is,  into  Hell. 

i .  The  Devils  a  third  time  be  fought  Chrift  that  they  might  go  hi- 
to  the  Herd  of  Swine. 

Thus 


Ver.si. 


Serm .  1 5  •  Chrifts  Exaltation.  327 

-  ■         .  .       .  ■ 

Thus  thofe  proud  and  rebellious  fpirits  were  forced  to  bow,  e- 
ven  in  the  dajes  of  Chrifts  flefb.  James  1-t9- 

And  therefore  much  more  now  Chrift  is  exalted ,  do  the  de- 
vils tremble  ;  Wcread  that  Chrift  (piled principalities  andpow-  Col,2.ij. 
ers  ,  and  made  ajher*  of  tbem  openly  ,  Triumphing  over  them  $ 
In  which  Scripture  we  may  obferve  ,  that  Chrift  hath  difarm/d, 
and  triumph't  over  Satan.  The  word  *toxgJW^©-  ,  alludes  to 
the  manner  of  theConquerour,  who  difarm'd  the  Captives, 
and  afterwards  they  led  t heir  C  of  fives  in  chaines  ,  when  they 
made  their  Triumphant  entrance ;  fo  the  words  >  *^^«i 
0fw^5i/W^  do  fignifie ,  alluding  to  the  Romane  Conquefts  and 
Triumphs. 

Thus  the  Lord  Jefus  Chrift  by  his  death  overcame  theT>evil^  £e£'2,o4' 
and  by  his  Afcenfion  he  led  Captivity  Captive  ,    and  gave  gifts  •  Dl0  &4mce 
alluding ftill  to  tire  manner  of  the  Romane  Triumphs,  when  the  affixiin'ulli- 
Victorin  a   Chariot  of  Stare,  afcended  up  to  the  Capitol,  the  gmtur:  cbci- 
Priioners  following  his  Chariot ;  or  elfe  drawing  it,  with    their  ^ls  viflbi^r> 
hands'  bound  behind  them  ;  and  there  were   feces  of  gold  ^umtm^DU 
filver  thrown  amongft  the  people,  and  ether  gifts  and   JargeiTes  boiws hvifibi^ 
beftowed  upon  the  friends  of  the  Conquerour.  to,  mvitm9fo 

The  Devil  ever  fince  the  death  ,    Refurre&ion,   and  Afcen- W^«w-  O* 
lion  of  Chrift    ,     hath  been   overcome  and  foiled.    For  by  the  ll°'fr  .    ,. 
death  of  Chriffyhe  Devil  was  unarmed,and  fhackkd;  but  preiently  m^4  " 
after  he  was  gag'd  and  (ilenc:d,and  all  his  Oracles  firmly  d*mb  and  ' 
jpicchlefc  and  fo  the  Devils  diverted  of  their  long- enjoyed  pow- 
er,  and  they  forced  to  bow    ,     though   unwillingly   to    Jefus 
Chrift. 

Hence  it  is  faid  that  the  Devils  tremble  ,     becaufe  they  know  Jatx\i.  1^ 
Chrift  as  their  Judge,   but  not  as  their  Saviour,     They  muftbow, 
becaufe  they  cannot  help  it. 
But  it  may  be  ob  jelled. 

Objetl.  If  ail  the'Devils  in  Hell ,  and  all  the  wicked  men  here 
on  earth  ,  do  bow  the  knee  to  Chrift,  how  comes  it  then  to  pafs, 
that  the  Devil  and-  his  inftruments  do  continue  their  Rebellion 
and  mifchief  againft  Chrift  and  his  Church. 

1 .  TO  this  is  anfwered ,  that  even  the  Devils  of  He' I  are  bound 
to  bow  the  kn"e  unto  jefus  Chrift ,  though  like  wicked  Rebels 
they  have  refufed  to  doit.  Andfo  much  we  gather  from  that 
Aafwer  of  Chrift  to  the  Devil,  who  when  he  had  the  impudence 

and 


ga8  Cbrifis  Exaltation ■. 


and  audacioufnefe  tobiJ  the  Son  of  God  falf  do&n   and  myr&ip 

Mat.^jto.      him  •,  Chrift  laid  ,  Get   thee  behind  me  Satan  >  />  jV  #  *  written, 

Thou  (halt  Virfkif  the  Lord  thy  God  ,    and   him  only  fait    tho% 

ferve.    The  Devils  are  bound    to     bow  ,    thou?h   they  re- 

fufe. 

2.  The  Devil  Rebels  ,  and  wicked  men  do  not  bow  to  ,  but 
biafpheme  the  Name  ot  Chrift;  and  yet  Jefus.  Chrift  bath  and 
doth  exercife  Authority  over  them, 


\ 


1.  In  limiting  them. 

2.  Inpunifhingthem. 


i.  In  that  he  doth  limit  them.     The  Devil  could  not  take  a- 

Tbi  ii  i       vvay  either  Jobs  Cattle ,  Servants ,  Children ,  or  Halth   ,butas 

Luke  8.3  J,*    ^ar  as  Gods  permiifive  Providence  was  pieafed  to  lengthen    the 

chain  ;  and  though  God  doth  lengthen  the  chain  ,  yet  be  alwayes 

keeps  the  chain  in  his  hand. 

The  Devils  could  not  go  into  the  Herd  of  Swine ,   till  they  had 
firft  ask't  leave  of  Jefus  Chrift. 

And  fo  perfecuters,they  are  limited  too ;  the  Devil  and  hi? 
inftrumems  they  are  limited.  The  Devil  (hall  caft  fome  of  you 
intoprifon,  that  you  may  be  tried ,  and  you  (hall  have  tribulati- 
on ten  dayes.  Thus  the  Devil  and  his  instruments  are  boun- 
ded. 

1.  As  tothzPerfons,  whom  they  fhall  perfecute;  the  Devil 
fhall  call  feme  of  you,  not  all  intoPrifon. 

2.  As  to  the  kind  of  trouble,  the  Devil  ihall  caft  you  into  /V/« 
Rct.mq.       p^  not  into  W. 

3 .  As  to  the  time,  you  fhall  have  tribulation  ten  dayes*0  and  not 
for  ever. 

2.  God  will  punijb  them  ,  and  fo  they  fliall  be  Subject  to 
Chrift. 

1.  In  this  life;  for  though  the  patience  of  God  be  long-fuf- 
i  Pet. *.8*  fering ,  yet  it  is  not  alwayes  fnffering  ;  and  though  he  do  bedre 
Luke  1 8.7.^      *  long, yet  he  will  avenge  his  eh  ft. 

Luke  i*."*7.  2-  At  theltft  daj.  Theunjuftare  referved  to  bepunifhedat 
the  day  of  judgement ;  then  will  Chrift  put  all  his  enemies  under 
his)  f<et ;  and  then  Chrift  will  fay ,  As  for.thofe  mine  enemies 
that  will  not  that  I  (hould  reign  over  them,  bring  themforthy  and 

flay 


Scfin.  i % .  Chr ijl #  Exaltation.  3  3  9 

fa) 'them before  my  face  j  the  total,  final  fubjefton  of  the  De- 
vil and  Wicked  men  ,  of  all  the  enemies  of  Chrift  unto  him, 
flull  be  at  the  laft  day ;  th:n  (hall  all  knees  b  w  before  God.  Thus 
the  Lord  fpeaks  in  the  pioi-ha.  /  have  jwcrne  by  my  [el[%  the 
word  is  gone  out  of  my  month  in  right  eou[nefs  ,  and.  frail  not  r^-Ifa.^f.i?. 
turn ,  that  unto  me  every  kn~e  fhall  bow  ,  every  tongue  fhall  fweare. 
To  this  Scripture  it  is  tha-t  the  Apoftle  alludes  in  this  place  ;  and 
If  you  ask  when  ihall  this  vniverfal  fubje&ion  be  unto  ChriiH 
the  Apoftle  will  anfwCr  you  in  his  Epttleto  the  Romanes.  To 
this  end  Chrift  both  dted,  andro^ ,  and  revived  ,  that  he  migfoKom'1 A'9**' 
be  Lord  both  of  dead  and  living  •  but  why  doft  thou  judge  thy 
brother  ?  or  why  doft  thou  [et  at  naught  thy  Brother  ?  we  jhall  all 
fi  and  before  the  judgement  Seat  of  Chr  i ft ;  for  it  is  writ ten ,  As  I 
ltve,[aith  the  Lordt  every  knee  fhall  bow  tome  ,  and  every  tongue 
(hall  cenfefito  God. 

And  fo  I  am  come  co  the  third  and  laft  particular  of  Chrifts 
Exaltation  ;  viz.  Every  tongue  fhall  cenfeffe  that  Jefus  is  the 
Lord.  In  the  handling  of  which  ,  I  fhall  refolve  thefe  Que- 
(tions. 

Qoeft.  i .  what  are  we  to  under  ft  and  by  every  tongue  ? 

Anfw.  i.  Some   underftand  every    tongue  for  every  Ration; 
and  then  the  meaning  is ,  that  the  Name  of  Chrift  (Kail  be   ac-Owta  lingua 
knowledged  and  worfhipped  by  every  Nation  ;  and  fo  in  Scripture  Pro  V™* 
Phrafe,  Tongue^  and  Language ■,  and  Nation   ,    they  are  5<ro</W  jfxnx 
f^rrcfc  words  of  the  fame  notion  and  import.    And  this   is  true ,  Ktr.<£ 
that  before  the  end  of  the  world,  al!  the  ends  of  the  earth  [hJiVhl  677. 
worfhip  the  Namn  of  Christ.      The  Heathen  fhall  be  his  invert-  H*l.  *  8. 
tance ,  and  the  utter  mo  ft  ends  of  the  earth  his  foffejpon;  and  they  ^]'71'9'9 
that     dwell    in     the    m/dernetfe  ,     fhall    bow    before     h'm;"'10' 
and  the     Smne-light  of  the  (jofpel  {hall  fliine    all   the  world 
over. 

And  it  is  very  remarkable ,  how  God  did  repair  the  confufion  G 
of  tongues  by  the  gift  of  tongues.  ,  ^^  & 

2.  But  I  rather  conceive ,  that  by  every  tongue  is  meant  every  A£s\ik 
perfon;  as  by  every  knee  ,  every  perfon;  for  with  the  heart  man  Rom. io.  19. 
bclieveih  unto  righteoufnep ,  and  with  the  mouth  confejjicn  is  made 
unto  [alvation. 

U  u  Queft.  a. 


j^o  Ckrt&s  Vxhation.  Serin  15 J 


Queft.   2.  What   are    ffl    to  Hnd'rfcand here  that  Jerm  Is   the 
Lord} 
Cor  2   %  -Anfve.  Jefus  Chritt  is  the  Lord ,  the  Lord  of  glory  m  fev  >ral  re- 

fpeas. 

I.  He's  the  Lord)  as  he  Is  Creatoxr  of  heaven  and  earth  ;  to 
VL*m%i\*6  m  ^ereislutone  LordJefusChr'ifi,  by  whm  are  M  things  y  and 
We  by  him.  I 'or  of  him  ,  and  through  him  ,  and  to  him  are  all 
things. 
M  ,  ^  2.  Ashe  was  the  Son  of  God,  fo  he  is  the  Lord,  and  fo  he1 
Wfayv  ^  hath  obtained  by  inheritance ,  this  moft  excellent  Name  ,  r*  4<? 
xx^^fxty  Z^WC/w/i  thusChriftis  Lord  4  all ;  jure  teereditario , 
%pou*.  as  he  was  the  He  ire  of  all  things. 

Heb.  i.  2.  y^  Chritt  is  the  Lord ;  fo  fpeaks  the  Apoftle  ,  We  preach 

a  Cor..4.  5-     Chrifl  Jefus  the  Lord. 

1.  drift  is  a  Lord  to  command  us  ;  he  hath  that  Authority, 
that  he  hath  an  abfolute  Soverai^nty  over  our  confeiences  ;  mea 

.  ate  but  Servants  if  o  r  Faith,  but  Chrift  is  the  Lord  of  our  Fakh 
I^JIS  ^d  Confeiences.  It  is  enough  that  Chrift  hath  faid  it,  that  he 
SS5T*  hvheommanded* 

2.  Chnft  is  a  Lord  to  faveus;  and  he  hath  power  and  abiii- 
Hcb,7.iy-                 io  fave  to  the  ft  termoft  ,   all  thofe  that  come  unto  God  through 

him.  And  thus  as  he  rurh  the  Authority  of  a  Lord  to  command 
us,  we  (hould  willingly  obey  him  ;  and  as  he  hath  the  power  and 
ability  of  a  Lord  to  fave  us,  we  fhould  chearfully  truft  in  his 
Name.  To  confef  that  Jefus  is  the  Lord,  is  fo  to  b:lieve  on  him, 
as  to  fay ,  Lord ,  fave  us ,  ore  fe  we  perifh  ;  and  fo  to  obey 
M^.8.a£.        ^m  ^    as   t0  fay  j     lord  y     what  wouldft    thou   have  me    to 

do   ? 

Now  as  every  knee   mufl   bow    to  the   Dominion   of 
Cfcritt  ,    fo  every  tongr.e    muft    confefs    tfut   Jefus  is   the 

Lord. 

i.  The  Devils  nnj  Wicked  men   {hall  be  forced  at  the  lad 

to  acknowledge  rhe^ower  of  Chrift   ,     whofe  Authority   they 

have  alwayes Vbeli'd  a^ainfl.     And  as  Thtraoh  and  the    Egj- 

Eaad.  14.15%    .tfans  clyedout  ,     Lf  tis  flee  >    for  the'- Lord  fight  cth  again  ft 

us  ;     Sofliailthe  tloijte{}-hearrcdhnneroneday,  fleefromthc 

Kc*  6.16,       prefence  of  Chrkt,  and  aij  to  the  CMountains  tofhelttr  them  pom 

dm 


Serm  .15,  Chriftj  Exaltation. 

the  wrath  of  the  Law b.     And  all    the    implacable   enemies   of 

Chrift  ,     they  {hail  be  forced  ,    through  fpite   and  rage,     to 

gnaw  their  tongues  ,    and   gna(h   their   teeth  ,    and  Jay  .as 

that  Curled  Apoftate  Julian ,     Tho*  hafi  overcome  me  ,  O  £ja-\,\c*n.tZx*- 

Mean.  MKttt. 

2.  All  the  Saints  and  Angels ,  (hall  with  one  confent ,  own, 
acknowledge,and  praife  Jefus  Chrift,as  the  L«^,and  as  their  Lord.  -O  r 

They  ihall  acknowledge  him  to  be  the  \jrd  their  Maker,  and  their  *t*t*snoSt 
SavLur,  and  fo  they  (hall  cry  Hofanna  to  him, and  they  fhall  ac- 
knowledge him  to  be  their  Lord  and  Soveraign ,  and  fo  they  (hall 
caft  down  their  Crowns  at  his  feet ,  and  with  everlading  Hal" 
lelujahs  fing  ,  Worthy  is  the  Lamb  that  was  flame ,  to  receive  Rvt.% ,uf  15; 
Wi(dom9  Power ,  and  Riches >  and  Strength^  and  Honour ,  and  Glory, 
*ndB!cffing. 

There  is  but  one  thing  more  to  be  opened  in  this  Scripture, 
and  that   is  the  end  of   Chrifis  Exaltation  ,    which  was    fck  I 

$%**  t£  e«2f   nckf®*    y     to     the     Glory     of    God    the    la- 
ther. 

1.  Some  by  €if«f$5*r,  do  underftand  that  Jefas  Chrift  U 
exalted  unto  the  fame  glory  with  the  Father  in  Heaven  ,  being 
aow  fate  down  at  his  right  hand  ;  and  (o  they  make  thefe  words 
tofignifienottheendwhy,  but  the  endwhereunto  Chrill  was 
exalted. 

And  thus  the  A  rabick,  and  the  Vulgar  Latine.  £**!  ^M, 

1  °  Con.pt  cat ar  quit 

1  ,        ,      .     •  it-  •    •       1  •  •  Domlmis  ty/hs 

And  tnough  I  believe  that  there  is  a  truth  in  this-,   viz..  xhitchriftusiSgfc' 

Jefus  Chritt  after  he  had  overcome  his  enemies,  fate  down  in  his  "f  &  t>d  -Pi* 
Fathers  Throne ;  yet  I  cannot  fee  how  the  Greek  will  bear    this tm- 
Interpretation.  Rer-3.11. 

r.  We  fhall  therefore  take  thefe  words,  Vnto   the  gh'j   of 
God  the  Father^  as  fignifying  the   great  end  ofCh.ifts    Humili- 
ation and  Exaltation  ,  to  wit  the  glory  of  GjJ.     As  God    had 
no  mot iv?  without  himfe If  ,      fo  he  had    no  end  b:yond  himfclf  .,1?     *'  lgl 
in  giving  of  Chrift.    God  gave  Chrift  for    u$rJiccaufe    I. e  loved    eut,7,7• 
tu  ;  and  wherefore  did  he  love  us,    but  becauje  he  Ifved  u  ?    and 
the  maine  end  of  all ,  was,  that  aM  might  be  to  the  p-r.-ifi  ^Eph.iV, 
the  glory  of  his  grace.     Thus  Chrifts  Exaltation  was  for  the    ho-  .  ,  j 

Uu2  nouring 


33?  Chrijis  Exaltation.  Serm.152 


nouring  of  God  the  Father.  1  JefusCh  rift  prayed  ,  Father,  glo- 
rifie thy  J^ame  y  then  came  there  a  voice  from   heaven,   faying  * 
1  have  both  gh  ified  it ,  and  will  glorifie  if  againe.     As    it  God 
the  Father  had  thus  anfwered  Chrift,  Sonne,  I  have  glorified 
John  11.18.     my  Name  in  thy  Humiliation ,   and  I  will  glorifie  it  again  in  thy 
Exaka  ion.     God  the  Father  glorifies  his  Son  ,  that   he    might 
Luke  10.16.    ■  glorifie  h:  S  own  Name  ;   He  that  defpifi  jfc  Chr  I  ft ,    defpifeth  God 
John  f.  11,13.  *kat  f€Kt  ^im  >     anc^  ^e  t'iac  honountk  ■  the  Sm  y  hononreththe 
Father. 

1 

Having  fpoken  of  the  Exaltation  of  Chrift  ,  as  the  A- 
poftie  handles  the  Do&rine  of  it  in  theft  Verfes  ,  I  fhall 
conclude  all  with  the  •  improvement  and  Application 
thereof. 

/.  life  of  Information  ;     If  Chrift  was  fir  ft  humbled  ,    and 
tuke*4.itf.     then  waked;   we  may  learn  from  hence ,  that  as  Chrift  first 
Aft.  14. 11.      fitjfered ;  and  entered  into  his  glory ,   even  fo  muft  vre  j    through 
many  Tribulations  enter  into  the  Kingdom  of  Heaven.     AsitW3S 
with  the  Head ,  fo  may  we  expea  it  wttl  be   with  the  Mem- 
.  bers ;  the  Crown  of  Themes,  before  the  frown  of  life  ;     the 

Lcy'ifxo!        Crojfeof  (hame  ,  before  the  Throne  of  Glory  ;  Humiliation  be- 
fore Exaltation  ;    Chrift  got  not  the  Crown    fine  fangnine 
&  fftdore  y     he  fweat  drop  of  blood  for   it ;  and  we  cannot 
expect  an  eater  and  fhorter  way  to  glory.    Our  way  to  heaven , 
Pfal.tfrf.ii.    J*s  like  that  of  the  Ifraelites  to  Canaan  >  which  was  through  fire 

And  water,  into  a  wealthy  land. 
iTiin,i>ii3*i.       This  is  a  faithful  faying,  If  we  fuffer  with  Chrift  ,  we   jhaU 
reign  with  him  ;■    firft  fuffer,  and  then  reign  ;  we  pafs  through 
Mtrjfk  unto  £//#*,through  Bacah  to  Berechah,  through  bitternefe 
to  bleifcdnefs. 

II.  Vfe  of  Exhortation ;  Is  Jefus  Chrift  thus  exalted  ?  then 
kt  us  y  our  tongues,  our  knees,  our  hearts,  and  cur  lives,  ac- 
knowledge him  to  be  our  Lord. 

Toh.  1  %  lm  what  the  Jews  ,    and  Pilate,  and  Herod,   andtheSouN 

Joh.19,  diers  did  in /^^^  >  let  us  do  in  fine  rlty.     They  put  a  Crown  of 

*  *  ?,\°"        Thoynes  on  his  head  >  let  us  caft  dam  our  Crowns  at  his  foot-ftoof. 
w.15.3.  -  ,ey 


1 


Scrm.  1 5.  Cbri&s  Exaltation.  3}$ 


They  bowed  1 I: e  knee,  and  cryed  ,  Ave   Rex    Jvda- 

orttm,  Bayle  King  of  the)  ewes  ;    kr    us    bow -the  ttbithromchritti}  ubi  fee. 

knees  of  our  fouls  unto  him ,  and  fay,  Ave   %sx  ^H7*>  £*^  •"**»'' 

6Mtt,r*m9    Mtfjcdbe    then     O    King  of  Saint r;  fliit  t}ri0m,  fcepvnmeU- 

whereasthe  Crop  was  his    Throne ,  the   nailes  his  v<,  pwpM\t  fangms,  Coro- 

Scepur>  his  Aj£;  was  made  Purple  with    his    own  najpin<e,&M.n:(lriCarni- 

bloody  his  Crovtni^  as!  homes  ,  his  attendants  were  fiC€T-  Au& 

the  Executioners;     Say  the^OblciTcd  Saviour !  thou   If^f?!™^^ 
,  J       r y  .     1  /•       1  n    m  w/w   p(?w  w  pro  me. 

art  the  more  /?  cciohs  to  my  foul ,  becaufe   thou  wait   ecrn>      J  r 

to  much  vilified  for  my  fake. 

2.    Let  us  take  heed  that  we  do  not  violate  our  allegiance  to 
feim  ,  whom  God  hath  exalted  to  be  Lord  and  Chrift.    Sinners!  Exod.j.j. 
do  not  fay ,  Who  is  the  Lord,  that  we  fhould   obey  his  voice  }      Do  ^j* l *•?■  . 
not  fay  ,  who  is  Lord  over  us  ?     Do  not,  O  do  not  fay  ,  We  will         *9'  l> 
not  have  Chrift  to  reign  ovrr  us. 

1.  Confidtr  ,  Chi  ft  is  a  Saviour  only  to  tlrfe  that  f*!  mit  unto  „  , 
him.    He  is  the  A^thour  of  eternal  lie  to   them  that  obey  him.     C 
Icisavainethingtoexpeft  the  Priv'iedges  and  Digir ties  that 
come  by  Chrift,  and  not  to  fubmit  to   the  duties  and  fervices 
which  are  due  unto  Chrift.     The  Gofpel  is  a  Miflage  of  Eterml  T>f      "^ 
life  ,  onlytothofe  to  whom  it  is  a  rule  of  a  fpmtual  life  ;   *,2,T 
What  ?  will  you  cry  to  Chrift  to  fave  you  ,     and    in  the  meane 
time  ferve  the  Devrl  and  your  lufts  ?    But  the  true  believer  do.h 
cot  only  caft  himfclf  into  the  armes  of  Chrift   to  be  faved  ,  buc 
alfoafts  himfelf  at  Chritisfecttofervehim  •,  and  is  as  willing  to 
\jzruled  by  him,  as  to  be  %edetmed  by  him.    Many  love  Chrift, 
but  it  is  for  their  own  fakes;  who  defire  to  finde ,    but  will  not 
,  be  at  the  pair.es  to  feek  him  ;  and  fo  inftead  of  ferving  the  Lord  ^liUi  ma-# 
Chrift ,  they  do  but  ferve  themfelves  upon  him.  cbri(tum,fed 

rt.o»  propter 
thifiuni',  mint  bnvMtih:wn\  »:■»  jmfd;eTio?iem  mult'i  cuitmt  Chef  urn  e  onfc  qui  ,     qui 
nolute  fcqu  •}d'fidcrmt\n.\)  ;iv, re  qiammbmt  quxre/e,     M:rctricius  mot  eft  plus  at/arc  a&* 
mlnmqiiMn  fforifitn.   Aug. 

2.  Confder  (  Ofooliih  (inner )  that  every  kn:e  muft  one  day 
bow  to  Chrift  ;  Othen  \  what  folly  is  it  to  rsboU  again/}  him, 
to  whom  thou  muft  at  laft  be  forced  to  bow!  Woulcf  the  Bre- 
thren of  Jefeph  (thinl^you  )  have  fo  defpifed,  and  defpitefully       •  •    ( ' 


^3 a  Cbrifls  Exaltation.  Serm.  1 5 / 

uled  Jtfeph,  if  eyer  they  had  thought  that  there  would  cornea 
day,that  they  muftfupplicateto  him  for  their  lives  and  liberties  f 
Mat7.11.  Theproudettfinnerwillatthelaftday ,  cry,  Lord,  Lod,  &cc 
Do  not  then  liftup  thehecl  againfthim,  to  whom  thou  irmft  one 
day  bow  the  knee. 

3.  Confider,  That  the  fanes  of  Chriflians  are  far  greater  > 
than  of  the  Jews  again f  Chrift.  They  finned  againft  Chrift  in 
the  Rate  of  his  Humiliation  ,  but  we  fin  againft  Chrift  who  is 
now  exalted  on  the  right  hand  of  God.    The  Jews   put  Chrift 

Mat.1tf.tf4.  to  death  for  faying  ,  Hereafter  yon  fhall  fee  the  Son  cf  OH  an 
ft  ting  on  the  right  hand  of  power  ,  and  coming  in  the  Clouds  of 
Heaven  *  and  fhall  we  ,  we  Chriftians,  put  the  Lord  of  glory 
to  open  fhame  ,  who  do  believe  that  he  U  fate  down  at  the  right 

Ad$  3.17.  hand  of  the  Majefiy  on  High  f  The  Jews  many  of  them,  both 
Rulers  and  people,  knew  not  that  Jefus  was  the  Chrift  ;  they 
hadahandinhis  death,  but  it  was  through  ignorance  ^  for  had 

I  Cor.  1.8.  they  known  it ,  they  would  not  have  crucified  the  Lord  of  Glory  - 
but  ic  muft  be  horrible  wickednefs  for  us  to  rebell  againft  Chrift  \ 
who  do  believe  his  Exaltation. 

\ 

Sub  pedibus  e~      4.  And  Laftly,   Confdery  That  Chrift  at  lad:  will  be  too  ha wd  for 

juserh,  ant  a-  t^e  mo/j •  hard-i  eartedfinner.     If  you  will  not  bow,  you    will    be 

tffiJsTJiu      Mketi(0  obftinate  finner !  )    if  thou  wilt  not  kifithe  Son, 

ug*    thou  wilt  lick  the  duft  under  his  feet  ;    if  thou  wilt  not  bow  as  a 

Child,  thou  wilt  be  made  to  bow  as  a  Slave;  if  thou  wit  not  bow 

Mat.  1  z.i9.      t0  ty£  g0iden  Scepter  ,  thou  wilt  be  broken  with  his  Iron  Rod;  In 

a  word,  if  th  >u  wile  not  bear  his  Yoke  ,  thou  fhalt   become   hU 

Foct-ftoo/. 

///.  V  re  of  Comfort  to  Bel'evers-9  great  is  the  Confutation 
which  doth  uife  from  ihedoclrine  of  Chrifts  Exak.uion. 

I.  Is  Chrifl  exalted  to  the  right  hand  of  God}  then  we  may 
comfo vtably  be'icve  ,  that  he  hath  perfetllr  fatlsfied  Gods  ju  ft  ice  - 
Jphn  Jtf.  p.  for  us ;  we  may  now  red  upon  Ch rifts  righteoufnefs,that  he  hath 
accomplished  fully  all  his  undertaking  ,  because  he  » gonetothe 
Father.  Chrfibyhis  Death  overcame  his  enemies ;  by  his  ^ 
furreclton  he  feathered  them  ;  by  his  ~<tA[cenfon  he  triumph 't  o- 
vcr  them  ;  '  by  his  Death  he  paid  the  debt  \  by  his    R'furrettion 

he 


Serm,  1 $.  Cbrifi s  Exaltation.  33$ 


he  came  out  of  Prifon  ;    and  by  his  Afcenfion  he   fhews  himfelf 

openly  co  God    the  Creditor ,   ard  pleads  tat'sfa&ion.     The 

Humiliation  of  Chrirt  confirmed  and  rarified  the  New  T^ftamenr^ 

his  Sxdtntlon  gives  him  opportunity  to  exe.  ute  his  Jaft  Will  and  Rcv.1.18. 

Teltament  ;  for  he  is  now  exalted  as  a  Conquerour,  and  hath  the 

keys  of  death  and  hell  d:  liver  ed  to  him. 

This  comfort  the  Apoftle  urgeth  upon  the  Doctrine  of  Chrifts 
Exaltation  ;   for  if  when  we  were  enemies  ,    we  were  reconciled  to  Rom.j.'io. 
God  by  i  he  death  of  his  Son  •   much  more  being  record  I  d  ,  we  {hall 
befcved  by  his  life.    Our  falvarion  began  in  the  humiliation,  but 
it  is  compleaced  in  the  Exaltation  of  Chrlt.     He  did  not   under-  Heb.  7.27.  *S$ 
take  what  he  was  not  able  to  finiih ;  for  hzfaves  his  people  to  the™  *w^ 
Httermcft. 

2.    This  is  >;ur  comfort  y  though  Chri ft  be  highly  exalted  ,    yet 
he  is  mindful  of  hs.     He  is  not  only  a  faithful  High    Pr left  in 
things  pertaining  to  God ,  to  make  reconciliation  for  the  fins  of  the  n  , 
jeple,  but  he  is  a  merciful  high  Pri eft,  to  remember  the  fufrer- 
in^s,  of  his  people  ,  and  to  fuccour  thofe  that  are  tem[t  d.     The 
Lordjefus  though  he  be  fafely  landed  upon  the  fho re  of  eternal 
glory,  yet  he  hath  an  eye  to,and  a  care  of  his  poor  Churcb,thac  is  Heb 
toJfedwtthiempeft^andafiliZled.     He  is  not  only  «/Ww©-    cvp-  Heb!j7x. 
mtttru  ,  one  that  can  be  twehed  *#A  the  feting  of  our  infirmities  ,  J)ivch/lsv<& 
but  he  IS  (JUTftoTruSeiv  Suvzpiv®-  J     he  doth  pro  mzgmtudinc  mi-  ^P7™'^*** 
ferU  condo!erey  be  bears  a  fharewith  us  in  our  arfli&ions  and  t^™9****" 
temptations.  *>***&- 

The  manner  of  men  is,  that  great  preferments  makes  them  for-  fbmes  mm* 
get  their  former  poor  acquaintance  ;  but   it   is   otherwfe  w;>th  mr0r* 
Chrft.    H- is  exalted  above  the  Heavens,  and  yet   he  is  no:  un- 
mindful of  his  Church  on  earth.    The  dayes  of  his  Paffion  are  en- 
ded, but  not  of  h'scompjjfion;  as  Jofeph,  though    he  was  the 
Favourite  of  Egypt,  yet  was  not  afhamedto  own  his  Brethren 
who  were  poor  Shepherds ;  no  more  is  Jefus  Chrift   ?.{hamed  to  Heb. 2  rr. 
ca'ilus  Brethren.  Ghrjfl  is  gone  into  heaven  as    our  F  re*  runner ,  Heb. 6. 20-.  ' 
and  there  he  is  an  Advene  fr   us  with  the  Fa  h.r.    Ju(}    when  fP^r^P" 
Chrift  vyfis  <jo:ng  into  heaven,  he  fends  this   comfortable  meffage  ^"f, nua  ?' 
to.  his  Difciples,  /  afcendtoyiurGod  and  my  God,    tiy  mr  Fa  her  qh&jwrQ. 
and  my  Fa  her.  c?e?V  riv  *■*» 

Our  great  H  gh  Prieft  hath  all  the  names,  andneceffaies  of  his  r*e*. 
people  vritienvpon  his  Breaft-plate  ;  Believers  ZXZengraven  upon  Jolu ,10'  '* 


336  thrifts  ExatiutiM.  SemuiS 

ifa.  49.16.      the  p almes  of  his  hands ;  yea,  they   are   fee  as  a  Seal  upon  his 

Off**,         heart.  ■:,'•  ? 

Vidwm  caput      3*  And  laft  Confolation  is  this,    Chrift  is  exalted  to  heaven  , 

nostrum  .fuper  and  fofhall  all  believers  in  due  time  5  the  Head  hath  taken  pof- 

aqxas,  Greg,    feffion  of  heaven  for  all  his  Members. 

In  alt  the  feveral  parts  of  the  Humiliation  and  Exaltation  of 
Chrift,  he  a&ed  not  as  &  Jingle  r  erf  on,  but  as  the  Second  Adam^  re- 
prefentatively ,  as  a  publick  perfon ;  fo  that  all  thofe  who  are  in 
Chrift  Jefus,  have  an  intereft  in  that  Redemption  he  harh  purcha- 
fed  for  Believers. 

Gal. 1.20.  Chrift  was  crucified  ,and  a  believer  is  crucified  with  Chrift ', 

Rom.  6.Z.        Chrift  dyed,  and  a  believer  is  dead  with  Chrift. 

C0I.3. 1.  Chrift  rofe  from  the  dead,  and  believers  are  rifen  with  Chrift. 

Chrift  is  afcended  up  to  heaven ,  and   believers  Jit  together  with 

Eph.1.6.       -    Qhriftin  he  aucnlf places. 

iCor.tf.t.  Chrift  wil  come  to  judge  the  world;  and  the  Saint  s9  as  Alfef- 

fors  to  Chrift ,  fhaH  judge  he  world. 

Rev.3.3  x.  Chrift  is  fate  down  in  his  Fathers  Throne  ,  and  believers  {halt  ft 

with  Chrift  in  his  Throne. 
In  a  word,  our  Lord  Jefus  Chrift,  who  is  now  poffeft  of  the 

Th    1    v      §l°rv  °f  heaven,  will  come  again  co  fetch  us  to  heaven,    that** 

Toh  i  ^24!      mty  be  where  he  is ,  that  we  may  not  only  lee  his  glory  ,   but  par- 
take of  it;  for  when  he  jhall  appear  ,    we  (hall  appear  with  him  in 


CHRIST* 


Sprm.i£. 


r^ccc  ■ 


w 


SATISFACTION 

CHRIST 

DISCUSSED. 

Col.i,  ro. 

And  (  having  made  peace  through  the  blood  of 
hisCrojJe)  by  him  to  reconcile  all  things  unto 
himfelfy  by him ;  I  fay  ^whether  they  be  things 
in  earth,  or  things  in  heaven^ 


(H  E  Apoftle  having  congratulated  the  Coloffims^ 
their  faith,  and  Jove ,  and  other  graces ,  and 
pouted  forth  "a  prayer  for  them;  in  the  14.  verfe 
he  enters  upon  a  Declaration  of  the  Gofpel- 
myftery ,  the  Perfon,  and  Offices ,  and  work  of 
Chriii  His  perfon  ,  ver.  if,  16,  17.  he  is 
God,  &c.    his  Office,  ver.  18.  he  is  the  Head  of  the  body, 

Xx  the 


2g8       The  fatisfa&ion of  Chrift  difcuffed.      Serm.  16. 


the  Church  ,  &c.  Hw  work  in  the  20.  verfe.  Having  in  the 
19,  verfe  ,  afterted  Chrftsfitrefs  for  that  work  ,  //■  f leafed  the 
Father  ,  f^r  f*  him  fkonld  all  (nine  ft  dwell ,  &c.  Befides  that 
infinite  fulnefs  which  he  had  as  God,  by  natural  and  neceffary 
generation  ,  there  was  arother  unmeafured  fulnefs  depen- 
ding upon  Gods  tvJbKtd,  and  good  pleafure  ,  and  there- 
by imparted  unto  Chrift.  Now  he  .comes  tofhew  his  work 
defcribed 

Firft,  By  its  nature  ,   To  reconcile    to   himfelf  ,   to     make 
peace. 

Secondly,  By  itsinftrument,  that  is,  the  bipod  of  the  Crop 
by  him. 

Thirdly  ,  The  object  of  it,  which  are  ,  All  things,  whether 
they  be  things  inearth  ^  or  things  in  heaven  :  gy  which  learn- 
ed Davenant  underftands  the  Angels  fpoken  of  as  the  things  in 
heaven ;  -#nd  fo  many  others  >  fuppoting  that  the  Elecl:  An- 
gels  were  confirmed  in  their  eftete  by  Chrift  :  But  with  fubmif- 
fion  to  better  judgements,  I  conceive 

1.  that  there  is  not  fufficient  evidence  in  Scripture  ,  to 
fhew  that  the  holy  Angels  had  their  confirmation  from 
Chrift  ;  nor  doth  it  feem  to  be  neceffary  •  forafmuch 
as  it  fs  commonly  acknowledged  ,  that  Adam  (  who 
was  under  the  fame  Covenant  with  the  Angels  )  if  he 
had  continued  in  the  obfervation  of  Gods  precepts  ^  for  fo 
Jong  time  as  God  judged  meet ,  he  Should  have  been  confirm- 
ed byvertue  of  the  Covenant  of  Works  fome  other  way.  And 
therefore  ft  was  rather  to  be  thought,that  the  Angels  have  their 
confirmation!  from  Chrift ,  as  God  and  Head  over  all  things , 
than  as  Mediatour  *  The  anions  of  Chrift  as  Mediatour,  fup- 
pofing  a  breach,  according  to  that  place,  Gal.  3.20.  *A  lM  - 
diatonr  unot  a  Mediatour  of  one  \  i.e.  of  two  parties  which  are 
one  politically  ^  i.e.  which  are  agreed  in  one,  but  of  parties 
at  variancej 

2.  Howfoever  if  the  Angels  had  been  confirmed  by  Chrift, 
yet  furely  they  were  not  reconciled  by  Chrift ;  for  Reconci- 
liation implies  a  former  enmity  ,  as  thefe  things  in  heaven  are 
faid  to  be.  And  therefore  I  rather  und^rftand  it  of  departed 
Saints,  Patriarchs,  Prophets,  &c.  who ,  as  they  went  to  Hea- 
ven, not  to  any  Limbw;  fo  this  expreflion  is  ufed  to  infirmate, 

that 


Serm.i6..     Tbe  fatkfaSlionofChriJl  ebfinffid.  339 

that  they  were  faved  by  the  grace  of  Jefus  Chnft,  even  as  we, 
as  it  is,  zAtts  1^.  11.  and  that  the  blood  of  Jefus  Chrift  did 
expiate  not  onjy  thofe  fins  which  were  committed  after  his 
deat^but  chofealfo  which  were  long  fince  pall;  Rom.^. 25.as.SV  mn- 
dum  confycBm  illttminat  orbem  ,  The  light  and  influence  of  the 
Sun  is difperfed  among  us,before  the  body  of  theSundo:h  appear  a- 
bove  our  Horizon. 

So  then  here  you  have  mans  Reconciliation  ,  Juftificat  ion , 
and  Salvation  defcribed,  together  with  the  procuring  caufe  of  it, 
fet  forth 

1.  More  generally,  By  him. 

2.  More  fpecially  ,  By  the  I  hod  of  his  Cro(l  ,  by  the- 
ftieddlngof  his  blood  for  us,  by  his  death  and  paflion  complea- 
ted  on  the  Crofs. 

The  doctrine  I  intend  to  handle,  is  this, 

That;  the  death  of  Jefpu  £%r/#  is  the  yncuring  cartfe  of  mans 
jitftification  and  falvatun. 

Amongrt  all  thofe  hereftes  which  God  hath  fuffered  to  fpring 
among  us  (that  they  that  are  approved,  may  be  manifeft)  none 
are  more  dangerous  than  thofe  which  concern  the  perfon  and 
office  of  Chrift  ;  of  thofe  many  ftreams  of  errour  which  run 
into  the  dead  Sea  of  Socinianifm  ,  thefe  are  two  ;  They  deny 
the  Godhead ,  and  the  fatisfaction  of  Chrift ,  and  fo  indeed 
fubvertthe  whole  Fabrick  of  the  Gofpel.  This  latter  I  fhall 
here  endeavour  to  difcufs  ,  and  fhall  proceed  in  this  Me- 
thod. 

1.  I  flhall  explain  it.  2.  Aflert.  3.  Defend.  4.  Ap- 
ply it. 

1.  For  the  Explication  of  this  great  Gofpel-myftery, 
(which  truly  if  it  fall  ,  we  are  without  hope  ,  and  fo  of  all 
creatures  mott  miferable  )  I  ftiall  lay  down  thefe 
fteps. 

Firft  ,  God  made  the  world  and  man  in  it  for  his 
own  fervice  and  glory  :  And  this  end  he  cannot  be 
difappointed  in  ,  but  mutt  have  it  one  way  or  o- 
ther. 

Secondly,  Man  by  (in  thwharted  Gods  end ,  and  caft  dirt 
upo'.  hisglory,  and  fo  doth  every  finner:  Every  (in  is  a  refle- 
ction upon  Gods  Name,  a  blot  in  Gods  Government  of  the 

Xx2  world; 


♦V 


3  4-0  The  fdthfaBion  of  Chrijl  difcujfed.     Serm.  1 6. 

world*  fo  that  Tome  make  it  a  pretence  for  their  Atheifm  ,  fay- 
ing, Thai  if  there  were  a  God  ,  he  would  not  furfer  fin  to  be  in 
the  world. 

Thirdly,  God  is  inclined  by  his  Nature,  and  obliged  by  his 
intereft,  to  hate  fin,  and  punifh  the  finner,  and  fo  to  recover    his 

i.  I  fay  God  is  incli:  ed  by  his  nature,  to  hate  and  punifh 
(r  fin  ;  I  do  nor  pofitively  conclude  ,  that  he  is  abfolutely  obli- 
ged*, I  fhall  not  here  meddle  with  that  nice  queftion  5  Whe- 
ther God  was  fo  far  obliged  to  punifih.  it  by  his  nature,  that  he 
could  not  pardon  fin  without  fatisfa&ion  ;  but  this  is  manifeft : 
look  upon  man  as  a  finner ,  and  fo  Gods  Nature  mult  needs  be 
oppofite  unto  him ;  The  Scripture  defcribes  God  in  fuch  man- 
ner, not  only  in  regard  of  his  Will ,  but  alfo  in  refpe&  of  his 
Nature,  Hab.  I.  Ig.  Thou  art  of  purer  eyes  than  to  behdd 
evil,  and  canfi  not  look^on  in'quitj  ,  &c.  Sxod.^^6.  where 
the  nature  of  the  Divine  Majefty  is  reprefented  j  among  other 
parts  of  thedefcriptionthisis  one,  He  will  by  no  meanes  clear 
the  guilty.     Pfalme    II.  5.  The  wicked  •  his  foul  hateth  ; 

-  and  the  reafon  is  added  from  Gods  Nature,  ver.  7.  For 
>the  righteous  ^Lord  loveth  righteoufneffe ,  his  countenance  doth 
behold  the  upright.  And  it  may  furrher  appear  ,that  here  puniiL- 
ment  of  fin  is  not  an  a&  of  Gods  Vill,  but  of  his  Nature.  Be- 
caufe  the  Actions  of  Gods  Will  are  only  known  by  Revelation  , 
not  by  reafon,  or  the  light  of  Nature  5  but  that  God  fhould  and 
.  would  puvifhfin,  this  was  know  by  natures  light ,  to  fuch  as 
were  unacquainted  with  Revelation-light.  Hence  came  the 
Conclufion  ,  ^A[is  28.  4.  (  This  man  is  a  Murderer , 
whom  though  he  hath  efcaped  the  Sea  ,  yet  Vengeance 
fujfeyth  him  not  to  live.  )  Vengeance  ,  Aim,  a  fuppofed 
Goddeffe  ,  but  indeed  nothing  elfe  but  Divine  Ju- 
stice. 

2.  God  is  obliged  by  his  intereftto  punifhfin,  as  he  is  the 
Ruler  of  the  world.  By  fm  there  comes  a  double  mis- 
chief. 

1.  God  is  wronged. 

■  2.  The  world  is  wronged  by  a  bad  example ,  and  hard- 
Jiedin  fin  5  fo  that  if  God  might  pardon  fin  as  it  is  a  wrong  to 
bimfelf,  yet  he  is  in  a  manner  obliged  topunifliuro  right  the 

wronged 


Serin.  1 6.     The  Satisfa&ion  of  Cbriji  difcnffed.       g^ i 


wronged  world,  and  to  make  fuch  finners  patterns  of  feverity,th:t 
the  world  may  not  make  them  examples  of  ungodlinefle ;  even 
as  King  James  might  pardon  the  Powder- Traytors,  lb  fa'r  forth 
as  his  Perfon  was  concerned;  but  if  you  look  on  ic  as  a  vvron°  to 
the  v\ho!e  Nation  >  to  the  Proteftant  Religion  ,  fo  he 
was  obliged  to  punifh  them,  to  make  them  warnings  to 
others  in  the  like  cafes ;  fo  that  you  fee  mans  punilhment 
was  neceflary  for  Gods  glory ,   and   the  Worlds  good. 

Fourthly,  The  puniihrnent  to  be  inflicted,  muft  be  futable  to 
fins  Nature,  and  Gods  Majefty;  and  therefore  an  infinite  punifh- 
ment  for  this  is  juftice  to  obferve  an  exa&  proportion  between  fin 
arid  punifhment. 

Fifthly,  The  only  way  whereby  this  punifhment  might  be  fuf- 
fered,andyetman  faved,wasby  the  incarnation  and  paflion  of 
God-man.  Man  being  every  other  way  finite,  muft  have  Of- 
fered infinitely  in  regard  of  duration,  even  to  eternity.  And 
none  but  Chrift  who  was  infinite  in  regard  of  the  fubje^,  and  dig- 
nity of  his  perfon,  as  he  was  God,  could  have  fofpeedily  and  ef- 
fectually delivered  us  from  this  punifhment,  by  fufTering  it  him- 
feff,  whereby  Gods  juftice  was  fatisfied,  his  hatred  againft  the  fin- 
ner  removed,  and  his  mercy  at  liberty  to  a<ft  in  the  pardon  of  the 
finner. 

Sixthly,  Thispaffion  of  Jefus  Chrift,  God  was  gracioufly  plea  - 
fed  to  accept  for  us,  and  impute  to  us,  as  if  we  had  Aiffered  in  our 
perfons ,  and  {o  he  receives  us  into  mercy.  And  this  is- 
the  fubttance  of  theDo&rine  of  theGofpel  about  mans  falva- 
tion.  So  much  for  the  firft  thing,  the  Explication  of  r-he 
point. 

2.  I  now  come  to  the  Affertion  or  Demonftration  of  it ,  that 
you  may  receive  this  Doctrine  as  a  Truth,  not  built  upon  the  tra- 
ditions of  men,  but  revealed  in  the  Word  of  God.  Now  to 
prove  this  point ;  viz,.  That  the  death  of  Jefus  Ckrift  is  the 
frocurlng  canfe  of  mans  ftiftification  and  SdvtUon  ,  I  may  ufe 
twoforsof  Arguments. 

Firft,  Some  from  the  confederation  of  Chrifts  death. 

Secondly,  Some  from:  the  confederation  of  mans  Juilification 
and  Solvation, 

i. From 


34  *       T-ue  Satisfaction  of  Christ  difcHJjed.      Serm.  1 6« 

i.  From  the  confideration  of  Chrifts  death  I  ihall  offer  fix 

Its  Poflibility. 


f1- 

\  2.  Necetfity. 
J  J- 


Arguments  J  *  *?*"*. 
^  4.  Caufe. 

5.  Vicegerency. 

6.  Peculiarity. 


I 


Firft,  From  the  poflib:lity:  Let  me  be  bold  to  affert;  had  it 
not  been  for  this  purpofe,  it  had  not  been  poflible  forChrift  to 
dye  j  as  it  was  not  fejfible  for  Ch rift  to  be  holden  of  death »,  Ads 
2. 24.  the  price  being  paid,  and  fo  the  Prifoner  of  courfe  to  be 
releafed;  fo  it  had  not  been  poflible,  becaufe  not  juft  ( Idtantnm 
pefamttSy  quod  jure  foffumtu  )  to  put  him  into  a  prifon ,  if  it 
had  not  been  to  pay  a  debt.  And  a  debt  of  his  own  he  had  none, 
he  was  a  Lamb  without  bkmifhyand  without  jpot ,  1  Pet.  1.  19. 
Holy*  bUmelcfiy  undcfiledy  feparate  from  finners  ^  Hebr.  7.  26. 
He  knew  no  fin,  2  Cor.  5.  21.  which  I  the  rather  mention,  be- 
caufe  Scinm  hath  the  impudence  to  lay  down  this  blafphemous 
Affertion,  That  Chrift,  like  the  Jewifti  High  Pried,  did  offer  for 
himfelf  as  well  as  for  the  people.  You  have  feen  he  had  no 
debr,  no  fin  of  his  own,  (  he  profeffeth  of  himfelf  that  he  did 
alwayes  thofe  things  which  pleafed  his  Father,  John  8.  29.  ) 
and  therefore  he  muft  needs  dye  for  our  debts ;  it  is  plain  that 
a/ldam,  had  he  continued  in  integrity,  fhould  not  have  dyed  > 
death  is  not  the  efreft  of  nature ;  (  then  the  Saints  in  glory  muft 
dye  again;  for  they  have  the  fame  nature)  but  the  fruit  of  fin; 
death  cm  red  into  the  -world  by  fn^  Rom.  5.  12.  And  the  Apo- 
ftle  proves  the  fin  of  Infants  (exprefled  by  that  Periphrafis,  (uch 
as  have  not  finned  after  the  fimilimde  of  Adams  tranfgreffion  ) 
from  the  death  of  Infants;  and  in  Adam  all  dyed;  Le,  by  his 
fm,  1  Co\  15.  22.  Therefore  Jefus Chrift  being  purified  from 
the  guilt  of  Jldams  fin,  by  his  holy  birth,  and  no  lefle  perfect 
xk\z\\Adam  fhould  have  been,  could  never  have  dyed,  if  not  for 
our  fakes. 

Secondly,  From  the  neceflity  of  Chrifts  death ;  it  was  necef- 
fary  for  our  Salvation  and  Juftification,  without  which  end  it  had 
been  in  vain.    The  Socmians  mention  two  other  reafons  and 

ends 


■  i  in  1  ~  -i-     -  iii  *"—  ■  ■  r- 

Serm.16.     The  Satis  fa&ion  of  Cbriji  difcuffed.         343 

ends  of  Chrifts  death^  the  one  to  be  an  example  of  obedience ; 
but  fuch  we  have  many  others  upon  far  left  charge ;  the  other 
to  be  a  ground  of  hope  for  the  remiifion  of  fin,  and  the  fulfilling 
of  Gods  promifes  -  but  properly  it  is  not  tlx  deaths  but  refur- 
riUion  of  Chrifl,  which  vs  the  ground  of  our  hope,  I  Cor.  i  ^. 
14.  If  Chrift  be  not  rifen,  your  faith  is  vain\  fo  that  thofe 
ends  are  improper  and  inefficient :  And  to  ftrike  it  dead,  I  urge 
but  one  place,  Gal.  2.  21.  — —  If  righteoufneffe  come  by  th- 
Law,  Chrift  «  dead  in  vain.  What  can  be  more  plain,  if 
righteoufneffe  be  not  by  Chritt,  that  the  d-eath  of  Chrift  be  not 
the  procuring  caufe  of  our  Justification,  Chrift  is  dead  in  vain,  to 
no  end,  or  (as  Grotius,  and  others  rather  understand  )  without 
any  meritorious  caufe;  i.e.  our  fins;  however. all  comes  to 
one. 

Thirdly,  From  the  nature  of  thrifts  death,  it  is  a  Sacrifice  ; 
this  confifts  of  two  Branches. 

1 .  Sacrifices  did  expiate  fin. 

2.  Chrifts  death  is   a   Sacrifice,  and    a   fin-expiating  Sa- 
crifice. 

1.  I  fay  Sacrifices  did  expiate  fin,  Levit.i.  4.  He  [ball  put  his 
hands  upon  the  head  of  the  bumt-off  ring,  and  it  fhali  be  accen- 
ted for  him ;  and  many  fuch  places.  And  this  they  did  typically, 
(  which  Strengthens  the  caufe  we  have  in  hand)as  representing  and 
fore-figni*fyingChri(t,without  which  it  wzsnotfojfibtefor  the  blood 
of  Buls  and  Goats  to  take  away  fins,  Hebr.  10.4.  And  the  fins 
pardoned  under  the  Old  Teftament,  were  pardoned  thorough 
Chrift,  and  not  through  any  vertue  of  their  Sacrifices ,  Chrift 
being  a  tJMediatour  for  the  %^  demotion  of  the  Tranf- 
grejjions    that    were    under    the   firjr    Tefia%ent  ,      Hebrewes 

9'  l  5- 

2.  And  this  brings  in  thefecond  Head,  that  Chrifis  death  is  a 

Sacrifice,  and  a  fin-expiating  Sacrifice,  if  either  the  rames  or 
nature  of  it  may  he  regarded  ;  for  the  names  and  titles  proper  to 
Sacrifices,  they  are?ttributed  to  :t  ^  (  and  God  doth  not  give 
flattering  tides,  nor  ft  Ife  names,  but  fuch  as  difcover  the  na- 
ture of  things )  it  is  called  rifo^o^,  an  Oblation  ,  or  offering 
upof  himfelf,  Ephef.^,  2.  lh*rpU>  ijohn  2.2.  IhaetieMV,  Rom. 
3.  25.  to  omit  others;  and  for  the  nature,  by  vertue  hereof 
fin  is  atoned;  he  is  our  High  Prieft  for  this  end,  to  maks  recon- 
ciliation 


34+       The  fokfaStioB  of  Cbrifi  difcujfed.     Serai.  i& 


dilation  for  the  fins  of  the  people  ,  Heb.  2. 1 7.    lhdL7x*&u  t<*V  *- 
f**f1««  tS  a*»5  being  by  an  Enallageput  for  foa'mfru  Mf  wiei 
inv*txafltMy  to  pacitieGod,  reconcile  God  ,   turn  away   his 
wrath.     You  meet  with  all  things  11  Chrift,  which  concurreto 
the  making  of  a,  Sacrifice.     ThePrieft,  hei$  our    High  Prieft; 
the  Sacrifice  hlmftlf ,  Chrift  was  once  offered  ;   the  (bedding 
of  blood,  and  deftroying  of  it,  tttvATwx!***  being   the  eflential 
part  of  a  Sacrifice.     Add  to   thefe  ,  iCor.  5.  7.— •Ckrifi  oar 
Pajfeover  is  Sacrificed  for  us ;  where  is   a   double   Argument ; 
1.  That  Chrift  is  exprefly  faid  to  be  Sacrificed.     2.    That    he  is 
called  a  Paffeover,  which  at  the  beft  feemsto  haye  been  both  a 
Sacrifice  and  a  Sacrament:     Now   then  Chrifts  death  being  a 
Sacrifice  ,    it  appeares  that  it  appeafed  Gods  wrath,  procured  his 
favour. 

Fourthly,  From  the  caufe  of  Chrifts  death    I  might  urge  a 
double  caufe. 

1.  The  inflicting   caufe  it  was  Gods  difpleafure  ;    Nothing 
moreplaine   than  thathehada  very  deep  fenfe  of,  and   fharp 
conflict1  with  Gods  wrath,  from  thofe  dreadful  horrours  in  the 
Garden  (  where  his  foal  was  exceeding  forr awful  mto  death ; 
not  certainly  at  the  approach  of  an  ordinary  death  ,   which  ma- 
ny Martyrs  have  undergone  with  undaunted  courage ;  but  at  the 
apprehenfion  of  his  Fathers  anger)  and  upon  the  Crofs,  where 
he  roared  out  that  direful  complaint,    My  Gody  mjGody  why 
haft'thoH  forfakenme}    Now  then  ,  feeing  God  being  natu- 
rally gracious,  and  perfectly  righteous ,  cannot,  will  not  be  dif- 
pleafed  with  any  without  caufe  ;  and  Chrift  had  in  himfelf  no 
caufe  ,  There  was  nothing  in  him,  Joh.  14.  30.     and  (as  you 
read  )  he  aiwayes  did  thofe  things  which  p leafed  him:     It  remains 
therefore  that  the  caufe  of  this  difpleafure,  and  of  Chrfts  death, 
was,our  fins  laid  upon  him,  and  our  peace  to  be  procured  by  him : 
And  that  brings  in  the 

2.  Head ,  which  is  the  procuring  or  meritorious  caufe  of 
Chrifts  death  •,  the  guilt  of  our  fins  laid  on  him,  brought  death 
upon  him,  asthejiift  punifhmentof  them.  And  this  is  writ- 
ten withfo  muchclearnefs ,  that  he  that  runs  may  read  it.  It 
is  obfervedof  the  Ancient  Writers  of  the  Church,  That  thofe 
of  them  which  lived  before  the  Pelagian  herefie  was  raifed , 
fpoke  more  darkly,  and  doubtfully,  and  carelefly  in  thofe  things, 

not 


Serm.KS,  TfoSathfaaionofChriftdifcujfed,    34  5 

not  being,ob  iged  co  ftandmuch  upon  their  Guar  J  when  they 
had  no  enemy  in  view,  and  having  ro do  with  enemies  of  a 
contrary  make ,  while  they  avo;ded  one  excream  ,  jf  <«*;?;„  ^ 
<iv%r>Kms ,  as  it  often  happened ,  they  ran  too  near  the  other ; 
But  in  this  point ,  the  Apoftles  who  Writ  fo  long  before  Socmu 
had  a  being ,  have  Written  with  as  much  perfpicuity  a^ainft  that 
herefie,  as  if  they  had  lived  to  fee  the  accomplifhment.  of  that 
Monfter ,  the  conception  whereof  fome  of  them  faw  in  thofe 
Primitive  Hereticks.  Two  things  are  ^written  with  a  Sun- 
beam. 

1.  That  Chrift  died  for  our  good  as  the  final  caufe. 
"Dan.  g,z6.     — —  The  Meffiah  [kail  be  cut  offy    but  not  for  him- 

ffl- 

2.  That  he  died  for  our  fins  as  the  deferving  caufe  5  %*m. 
4.  2  %.  Who  was  delivered  (  viz,,  unto  death  )  for  cur  offences ; 
not  only  upon  the  occafion  of  our  fins  (  as  the  Spcimans  °lofs 
it)  but  for  the  merit  of  our  fins.  To  fufTer  for  fin  ,  alwayes 
implies  fin  to  be  the  meritorious  caufe  of  it.  1  Kings  14.  i5. 
He  [hall  give  up  Ifrael  becaufe  of  theJinsofJcroboam.DtvX. 
24.    1(5.     The  Father  fhall  not    be  put  to  death  for  the  children  ; 

but  every  man  fhall  be  fut  to    death  for  his  own  fin.     And 

many  other  places  there  are  to  the  fame  purpofe :  And  it  is 
fufficient  to  confirm  any  judicious  man  in  this  Truth  ,  to  read 
the  miferable  evafions  which  xSxz  Sodnians  ufe  tofhiftoff  the 
force  of  this  Argument,  which  as  time  will  not  °ive  me  leave 
to  mention,  fo  they  are  ne'ther  fit  for  this  9  nor  worthy  of 
any  Affembly  :  This  is  plain ,  that  Chrift  died  for  our  finnes  ; 
and  to  (top  all  holes ,  the  holy  Ghoft  ufeth  various  prepofiti- 
ons;  if  one  be  more  emphatical  than  another  all  fhall  con- 
cur toaflertthis  truth,  j)d  T<£  ^aWa,  Rom.  4.   2?.  t/V2/> 

0,^A?TlaV,    I  Cor.     15.  £.     97*3  tL[ACL<>TlW   ItM$Z  ,     iTtt.    j.     I  8.    And 

that  all  thefe  fhould  fignifie  the  final  caufe  ,  or  occafion  only, 
and  never  the  meritorious  caufe,  when  a  man  hath  put  out  his 
eyes  ,  or  God  hath  taken  away  the  Scripture  ,  and  o- 
ther  Greek  Authousstoo  ,  he  may  believe  it,  but  very  hardly 
before. 

I  fhall  ftrengthen  this  Argument   with  this   comideration , 
That  Chriftisfaid  to  bear  ourVinnes ,  which  is  fo  evident,  thai 

Yy  CrelliHS 


54 


6  The  fatisfafiwiof  Chrift  difcuffed.     Serm.irf- 


Crellim  that  Milter- builder  of  the  Socmian  Fabrick  ,  confef- 
ie'.h  ,  Th<?t  for  t,e  mofi  fart  to  be  Are  Jitis  ,  is  to  endure  the  p:t- 
nlfy/mrr.ts  dn:  to  fn  :  And  he  laid  no  more  than  he  was  forced 
10  by  the  invincible  clearnefs  of  Scripture-expreifions  ;  Lev. 
r.'i.  &  7.18.  &  2c.  17.  Notoriins  Ojfer.drrs  ,  it  is  faid  of- 
them  ,  Tkey  {hatt  teare  their  iniquity.  It  is  faid  of  Chrift  > 
not  only  n^?j  which  ifeSocimans  fay,  may  fignlfie  to  take 
away  iniquity ,j  albeit  a  Learned  manhyeth  down  this  ailer- 
tion  ,  That  it  never  figvifies  to  tf.ke  away  Jin  ,  as  Socixus  w,ntt 
have  it ;  but  alfo  ^O  >  which  is  to  beare  upon  his  flioul- 
ders,  as  ^Porter  1  ea res  a  Burden  ,  but  never  to  take  away. 
Ifaiah  53.  4.  He  hath  borne  our  grief  s  ,  .  and  car  yedoxr  [or- 
roxs. 

Object.  (Which  is  one  of  themoft  plaufib!e  Arguments  they 
have  in  thiscaufe)  But  Afai.  g.  16,17.  where  Chrirt  tooka- 
way  difeafes  which  he  did  not  bear,  it  is  faid  the  faying  of  Sfaias 
was  fulfilled  therein. 

jitifw.  ("To omit  thofemany  Anfwers  given  by  others,  of 
.which  fee  Brinjleys  one  only  Mediatour ,  and  C^ovms  his  ex- 
cellent difcourfe    Be  fatisfaftione  Chrifti  ,    in  his    Sccimfmtu 
prcfiigatus  )     A  Scripture  is  faid  to  be  fulfilled,   either  wholly, 
or  in  part:     Now  then  you  muftknow,  that  although  it  be   a 
truth  ,  which  we  conclude  againft  the  Papifts,      That  there  are 
no  more  than  one  of  literal  and  co-ordinate   fenfes    of  every 
place  of  Scripture,  yet  there  may  be  divers  of  feveral   kindes, 
one  fubordinate  to  another ,  and  one  typified  by    another,  and 
one  accommodated  to  another;     And  when  any  one  of  thefe 
fenfes  areaccomplifhed ,  that  Scripture  is  faid  to  be   fulfilled, 
though  indeed  but  one  piece  and  parcel  of  it  be  fulfilled.    Thus 
the  fulfilling  of  the  fame  Scripture,  is  applied   to  the  fpiritual 
prefervarion  of  the  Apofiles ,  John  1 7. 1 2.    and  to  1  he  temporal 
prefervation  of  rhem  ,  Jchn{%.g.     And  as  it  were  falfe   and 
fallacious  reafoning  for  any  man  to  infer ,    that  Chrifts   keeping 
of  his  Apoftles ,    cannot    be   underftood  fpiritually  of  keeping 
them  in  his  Name  ,  a^d  keeping  them  from  sAfottacy^  a   it  is 
faid  John  1  j.  12.  becaafe  John  18.  <?.    it  is  faid  to  be  fulfilled  in 

a 


Serm.i  5.       The Sathfa&ion  ofChrifl  dijciijjed.  3 4.7 

a  refcue  of  them  from  a  temporal  detfruflion  ;  buc  rather  it 
muii  be  laid  ,  icwas  fulfilled  both  wayos ,  and  the  one  was  iubor- 
dinaterothe  other,  and  typified  in  the  other;  So  is  it  in  this 
cafe:  This  place  in  Ifarahy  ( that  it  may  appeare  robe  exn£t'y 
a  parallel  caie)  was  fulfilled  two  wayes  ;  The  one  exprefled  , 
I  Pet.  2.  24.  who  his  own  [elf  bare  our  fins  in  his  own  body 
upon  the  Tree.  The  other  in  this,  Matth*  8.  17.  In  the  former 
is  exprefled  the  caufi,  ChriftS  tearing  the  burden  of  our  finnes 
upon  his  fhoulders.  In  the  latter,  the  tffi&j  Chrifts  taking  off 
the  Burden,  or  part  of  that  Burden  of  fin  from  our  fhoulders  , 
or  from  the  fhoulders  of  thofe  difeafed  perfons ;  for  it  was  laid 
upon  his  ilioulders,  that  it  might  be  taken  off  from  us.  So  that 
Matthew  rightly  tells  us  that  Ifaiah  was  fulfilled ,  and  that  the 
caufe  did  appeare  by  the  effe6t  ,  as  by  the  dawningof  the  day, 
we  fee  the  approach  of  the  Sun.  And  this  may  ferve  for  the  un- 
tying of  that  hard  knot,  which  I  had  almolifaid  ,  is  the  only 
thing  of  moment  the  Soclnlans  have  in  this  Controverfie.  But 
to  return,  If  a.  53.  5.  He  was  wound?  d  for  our  tranfgreffi- 
onSy  he  wot  bruifed  for  our  iniquities  -7  the  chastifement  of  our 
peace  was  upon  him  ,  and  with  his  firipes  we  are  healed.  If  it 
were  lawful  for  the  higheft  Antifocinian  in  the  world  to  coyne  a 
Scripture  for  his  purpofe ,  he  could  not  devife  a  place  of  a  more 
favourable  afpe£t  to  his  caufe  than  this.  And  Ver.  6.  The  Lord 
hath  plac'don  him  the  iniquity  of  m  all.  But  indeed  the  Argu- 
ments which  might  be  drawn  out  of  this  one  Chapter,  I  fa.  %  3. 
might  afford  matter  for  a  whole  Sermon. 

Fifthly,  From  the  Vicegerency  of  Chrifts  death  •>  Chrift 
dyed 

1.  For  our  good. 

2.  For  our  fins ,  (  of  both  thofe  you  have  heard.) 

;.  In  our  place;  of  this  I  now  come  to  Treat  Briefly  (for 
I  have  been  wonderfully  prevented)  1  Tet.  3.  18.  Chnfi Of- 
fered for  fins y  the  jttfkforthe  unjust.  2  Cor.  ^.14.  If  cm  died 
for  ally  then  were  we  all  dead\  i.e.  juridically,  we  [were  all  as 
dead ,  condemned  perfons,  becaufe  he  died  in  our«fiead.  He  is 
faicl  to  die  vmp  ti^v ,  and  aW  w.    Now   the  word  dni  al- 

Y  y  2  ways 


3^8      The  Satkfa&ion  of  Chrifi  difcuffed.       Serm.  j  6. 

wayes  fignifies a  commutation,  faith  the    then  famous^  but  af- 
terwards Apoftate  Grx'ui  ,    eye  for  eye,  <Lvn  op-W^.*'    Matth. 
5.  38.  that  is,  one  infteadof  the  other,  Matth.  2.  22.  Arche- 
tsjts  rejgntd  aj/77  ra^o*  in  the  room  of  his   Father    Herod.     So 
2  &&V.18.   35.   Would  God  I  had  died  for  thee  O^A'hfahm  •   f.r; 
intbyftead,  fo  that  thou  hadft  lived.    Thus  Chrifi  died  for  us ; 
fo  John  i\»  %n.  Caiaphas  hid  ,   It  is  expedient  fo    us  ,    that    one 
man  (hould  die  for  the  people}    i.e.   in  their  ftead,  to  fave   their 
lives,  as  a  publick  **$*&&    The  Gentiles  being  ufed  in  cafe  of 
ibme  great  and  common  calamities ,    threatning  definition   to 
all,  to  offer  up  ibme  one  man  in  the  name  and  ftead  of  all, 
which  was  a  fhadow  of  that  great  truth  of  Chrifis  dying  for  ail' 
And  Socinus  himfelf  being  put  to  it ,  cannot  deny  this ;     Even 
in  Heathen  Authours ,  it  is  a  common  phrafe,  To  do  a  thing 
for  another;  i.e.  in  his  place.      £go  pro  te  molam,  Iwillgr'mde 
for  yon ,  and  yon  (hall  be  free,     Chri-l    is  called  <£v-rihv7fw ,    a 
Ranfome,  or  Price ,  a  kut^ov  ;  (  there  is  one  Argument ,    that 
his  Blood  was  the  price  of  our  Redemption  )  and  a  Ranfome  in 
our  ftead.      I  Tim.i.  <5.     Who  gave  himfelf  cLvri^Tfov  a  %jm- 
fomfor  all.     Gal.  2. I  3.  Chrift  hath  Redeemed  pu  from  the  curfe 
of  the  Lav?  ,  himfelf  being  made  a.  curfe  for  «./  ;      /.  e.     he  un- 
derwent thatCurfeduetous,  that  Curfe  from    which  we   are 
freed,    that  Curfe  which  others  who  receive   nor  Jefus  Chrift, 
ftiall  undergo.     What  a  clutter  of  Arguments  mi^ht  be  fathered 
here  ?    It  is  prodig:ous  boldnefs  in  Socinians  to  turn  this  Article 
of  Faith  into   a   ftreame    of   Rhetorick  ,     "Paultis   amavit 
in    voce    execrationis     argutm     cffe    :      But     Manvm     de   ta- 
btia. 

S'xchly,  Andlaftly,  From  the  peculiarity  of  Chrifts  death. 
It  is  undeniab'e  that  Chrift  died  for  us,  fo  as  no  man  in  the 
world  ever  did,  nor  can  do.  Therefore  not  in  the  Socinian 
fenfe  ,  not  barely  for  the  confirmation  bt  our  faith  ,  or  excitati- 
on of  our  obedience,  or  ftrengthr.ing  of  our  hope,  or  encou- 
ragement of  us  in  our  furferings-  for  c;'n  this  fenfe',  thoufands 
hive  died  for  you.  Paul  tells  the  Co  offians  he  fufTered  for  them 
i.e.  for  their  •ood;  C0/.1.24.  and  yet  tells  the  Corinthians,  he 
did    not    fuflfcl    for   them.     1  Cor.  1. 13.  was  "Paul crucified  for 

yon? 


Serin.  1 6.       The  SatisfaBion  ofCbriJi  dijcnjfed.       349 


you  ?    i.  e.  in  joxr  flead  ,   cr  for  your  Jinnes  ? 

And  this  for  the  hrft  Head  of  Arguments,  where  I  fee  I  mult 
take  up  ,  though  I  thought  to  have  urged  divers  other  Argu- 
ments from  the  Nature  of  mansjulUfication  and  falvation.  But 
I  will  not  be  too  tedious.  What  hath  been  faid  may  be  enough 
to  convince  any  indifferent  man  •  and  others  will  not  be  convin- 
ced, though  they  are  convinced. 

Thus  much  for  the  fecondparticular,the  afTertion  of  this  truth. 
The  third  ihould  have  been  rhe  vindication  of  it  from  the  cavils 
of  Socinuns  $  but  I  am  cut  off ,  and  in  is  not  wholly  neceflary  ; 
for  if  once  a  truth  be  evident  from  plain  Scripture^,  we  ougtit 
not  to  be  moved  with  the  cavils  of  wanrc  n  wits.,  or  the  difficu  ty 
of  comprehend;ng  thofe  great  myLleries  by  our  reafoo ;  when  the 
Soclmnjts  can  folve  all  the  phanomend  of  nature,  (  which  are 
the  proper  Object  of  mans  Reafon  )  then,  and  not  rill 
then,  we  will  hearken  to  their  rational  Ob  actions.  And  A- 
riftotk  fomewhere  lays  down  this  Conclufion,  Tnat  when  once 
man  is  wellfetled  in  any  truth, he  ought  not  to  be  moved  from  it  by 
fome  fubde  Objection,  which  he  cannot  well  anfwer.  All  this 
Ifpeak^  not  as  that  there  were  any  in'olubllla^  any  infuperable 
ObjeeVonsagainft  this  truth  that  I  ever  met  with;  for  though 
there  are  many  things  here  which  are  hard  to  b?  under  flood ,  yet 
nothing  which  cannot  bs  anfwtred. 

As  when  they  tell  you  he  did  not  fuffer  eternal  death  which 
was  due  to  us.  It  is  true,  he  did  not;  but  a  moment  of  his  fuf- 
ferings  was  equal  in  worth  to  our  eternal  fufferings,  the  dignity  of 
the  perfon  b^ing  always  confiderable  in  the  eftimation  of  the  acti- 
on, or  the  fuffering. 

So  when  they  fay  one  man  cannot  dye  for  another,  it  is  falfe ; 
you  heard  cDwid  wiiTi  he  had  dyed  for  Abfdom ;  and  Jehu 
threatens  thofe  who  fhould  let  any  of  them  efcape,  That  Pm  life 
fc+.ll  go  for  bis  life,  2  Kings  io.  24.  and  Hiftones  tell  us  of  one 
man  dying  for  another. 

So  when  they  fay  it  is  unrighteous  that  God  (hould  punifh  the 
jwft  for  the  unjuft. 

Anfw* 


350       The  fatkfaSiion  of  Cbrijl  difatffed.     Serm.16 


A<*rw.  It  is  not  unjurt,  it  any  will  volunrarify  undertake  it; 
volenti  non  ft  injuria.  Bolides  that,  God  gives  Laws  to  us  , 
Dent.  24. 16.    but  not  to  himfelf.  . 

The  fourth  and  lafi  Head  was  by  way  of  Application. 

Is  it  fo,  That  t  he  death  of  Jefns  Christ  is  the  procuring  c , 
of  cur  Jufiifi cation  and  Salvation  ? 

Vfe  1.  Hence  fee  the  excellency  of  ChriftianReligion,which 
{hews  the  true  way  to  life,  and  fettles  doubt:ng  consciences.  Hea- 
thens were  miferably  plunged  ;  they  faw  their  fins,their  guilt, 
and  had  terrors  of  confidence,  an  expectation  of  wrath  ^  this 
An^tm^A  T8  0-:»  was  written  in  their  hearts, r/>.#  they  which  do fuch 
things  are  worthy  of  death ;  — —  They  faw  the  need  of  atoning 
God,  reconciling  God  5  they  faw  the  inefficiency  of  all  their 
Rites  and  Sacrifices. 

zs4h  nimium  facile  s    qui  triftia  Tuner  a.   c&dis 
Tolli  fluminea  pojfe  putatis  aqua  ! 

Some  of  them  faw  the  necetfity  of  a  mans  death,  and  that  fine 
humano  cruorey  without  mans  blood  the  work  could  not  be  done  ; 
but  then  that  feemed-an  aeT  of  cruelty,  and  the  addition  of  a  fin 
inftead  of  the  expiation  of  it;and  here  they  fiuck;  they  could  go 
no  further.  Now  blefled  be  God  who  hath  difcovered  thofe  things 
to  us  which  were  hid  from  others;  who  hath  removed  difficulties , 
and  made  our  way  plain  before  us;  who  hath  given  us  a  Sacrifice , 
and  accepted  it,  and  imputed  it  to  us,  and  thereby  reconciled  us, 
and  given  us  peace,  afolid  peace,  as  the  fruit  of  that  Recon- 
ciliation. 

Vfe  2.  See  the  dreadfulneffe  of  Gods  juftice,  how  fearful  it 
is  to  fa  1  into  the  hands  of  the  Living  God  ;  Chrift 
himfelf  muft  fuffer ,  if  he  be  a  finner  though  but  by  im- 
putation. 

Ufe  3. 


Serm.  i 6.     The  Satis faStion  of  Cbrift  dif cuffed.       g 5 

He  3. It  (hews  us,the  malignity  of  fin  that  could  be  expiated  on- 
ly by  fuch  blood. 

Ufe  4.  Jtlliewsustheftability  and  certainty  of  our  Juftificati- 
on and Salvation.lt is  procured,  purchafed,tte  price  paid,   recei-    X 
ved,  God  cannot  now  recall  it, 

Ufe  5.  Study  the  death  of  Chrirt,  and  eye  it  as  the  great  pillar 
of  your  faith,  in  troubles  of  confidence  ,  and  fettle  your  feivcs 
upon  it. 


OF 


Serm.  17.  J|7  ^ftfo 


O  F 


EFFECTUAL 

CALLING 


353 


Rom,  8.  28. 
To  them  who  are  called  according  to  hii  purpofc. 

He  [acred  Scriptures  ara  a  Paradife,  or  Garden  of 
delights :  This  Epiftle  to  the  Rowans  is  a  moll  cu- 
rious and  artificial  knot  in  that  Garden ;  this 
Chapter  is  the  richeft  diviiton  in  that  knot,  furnifh- 
ed  with  fweeteft  flowres  of  Confolation,  antido- 
tingthe  remnants  of  corruption  that  there  are  in 
our  hearts,  and  the  various  afflictions  chat  we  meet  with  in  the 
World.  ^  This  Verfe  that  I  have  read  unto  you,  is  the  faired  flowre 
in  that  Divifion ;  for  what  can  fooner  revive  a  drooping  foul,  than 
to  be  aflured  that  all  things  fhall  work  together  for  good  ?  We 
( faith  the  great  Apodle  )  io  not  thinks ,  imagine ,  conjeftt$re9 
but  know,  partly  by  Divine  Revelation,  partly  by  our  own experi- 


2z 


ence, 


354  Of  Effectual  Calling*  Serm.67. 

ence,  that  all  things  \  not  only  all  Gifts,  Graces,  Ordinances; 
but  all  Creatures,  all  Provdences,  all  Changes,  Events,  Occur- 
rences ,  even  thofe  things  that  appear  mod  formidable  ;  (  Homo 
Terns  eppugnans  ,    Diabolic    infdians  )  the  petfecutions  of  men ,    the 

temptations  of  the  Divel,  jM  w  or  k^  not  finglj  and  apart  it  may 
be,  bm  together  for  good, 

For  goou  i  Ytsy  but  it  is  unto  thofe  that  be  good.  Hands  off 
wickecfandprofaae  wretches >  you  have  no  part  nor  lot  in  thefc 
heavenly  confolations.  Away  bafe Swine,  toyourfties,  to  your 
muck  and  mire,  thefe  pearls  are  not  for  you.  Out  ye  Dogs,  to 
the  garbidge  that  iieth  upon  the  Dunghill,  the  children*  bread  is 
not  for  you.  We  know  that  all  things  [ball  work^together  for  good 
unto  thoje  that  love  God:  why  fo  ?  becauje  they  are  called  ac- 
cording to  hn  purpofe ;  fo  Paraw  expoundeth  the  place ,  and 
with  him  I  perfe&ly  agree .; 

That  which<jodhaohpurpofed,  fhallnot  be  fruftrated  :  The 
Lord  of  Hods  hath  purpofed,  and  whe  fkall  dij f annul  it?  his  hand 
is  $~ir etched  out)  and  who  fh all  tarn  it  iacl^}  What  man  will 
fuffer  his  purpofes,  thofe  purpofes  that  he  taketh  up  with  beft  ad- 
vice, and  moil  mature  deliberation,  to  be  difappointed  if  he 
have  power  to  accomplish  them  ?  the  holy  purpofes  of  God ,  as 
they  are  ordered  and  directed  by  infinite  Wifdome,  fo  they  have 
infinite  power  to  bring  them  to  paffe;  fo  that  if  I  can  fay  God 
hath  a  purpofe  to  fave  me, I  may  fecurely  fmile  at  all  the  attempts 
of  men  and  devils  againft  me  •  and  if  I  can  fay,God  hath  Effetla- 
stlly  Called  me,  I  may  be  fure  God  hath  chofen  me,  and  hath  a 
Purpofe  to  fave  me  -,  for  all  the  links  in  the  golden  Chain  of  falva- 
tionare  even  wrought,  not  one  of  them  wider  or  narrower  than 
another-,  if  God  have  Chofen,  he  will  Call;  if  God  Call,  he 
hath  Chofen.  Once  more,  if  I  can  fay  I  love  God,  I  may  be 
fure  I  am  Called ;  for  I  cannot  love  God,  except  I  have  fome 
acquaintance  with  him,  fome  fenfe  and  experience  of  his  love 
towards  me.  So  then  all  our  confolations  are  ultimately  refolved 
into  the  Purpofe  of  God  •,  this  is  the  bans  and  foundation  of  them 
all;  that  Pu^ofe  appeareth  by  our  Effectual  C riling-,  and  that 
Calling  appeareth  to  be  Effectual  by  our  Iovq  to  God.  Hence 
,  the  concluiion  is  certain,  That  all  things  {hall  work^  together  for 
good  to  them  that  love  (jod,  to  them  that  are  Called  according 
\q  his  ft/rfofc* 

But 


Serm.  I 7.  Of  EffeStnal  Calling.  35^ 


But  I  forget  my  felfj  you  have  heard  in  former  Difcourfes,i;»- 
what  a  fad,  foul-killing  difeafe  poor  manlaboureth  in  his  nacu: 
condition ;  you  heard  likewife  of  a  Sovcraign  remedy  provided  in 
che  blood  of  Chrift :  I  am  now  engaged  co  fpeak  to  the  application 
of  that  remedy  in  our  Effectual  Calling. 

This  Effectual  Calling,  according  to  Saint  Auguftlxe ,  is  &- 
grefius  adfdutemy  our  entrance  into  a  flare  of  falvation ;  the 
tirft  ftep  whereby  God  his  predeftination  defcendeth  to  us,  and  we 
again  afcend  to  the  glory  predeftinated.  The  Dotlrlne  I  prefenu 
from  my  Text  may  be  this ;  There  are  fomc  perfons  in  the  World 
that  are  Effectually  Called  ;  or  which  is  all  ohCyWhtch  are  Called 
according  to  the  Purpofe   of  God. 

There  is  a  Call  of  the  Gofpel  that  is  not  Effectual;  of  this  out 
Saviour  fpeaketh,  when  he  faith,  (JMany  are  C  ailed  y  but  few  are 
Chofen.  How  many  of  the  poor  Minifters.of  the  Gofpel  may 
complain  of  multitudes  in  this  generation,  faying,  with  the  chil- 
dren that  fate  in  the  Market  place  ,  Luke  7.32.  fVe  h.ive  piped 
unto  yoHy  and  ye  have  not  danced-jve  have  mourned  1 0  you  ,  and 
ye  have  not  lamented  \  Neither  the  delightful  airs  of  mercy,  nor 
the  doleful  dities  bf  judgement  have  moved  you  •,  but  the  Election 
1* ill  certainly  obtain*,  and  the  Call  that  is  according  to  Cjods 
Purpofey  reacheth  not  ears  only,  but  heatts  alfo.  The  home  k 
comings  and  now  tSy  when  the  dead  (ball  hear  the  voice  of  tie 
Son  of  Cjod,  John  5.25. 

This  work  of  grace  is  prefented  to  our  view  in  a  various  dreflfe 
of  words  •  in  the  Scriptures  it  is  fometimes  a  teachlngfometimzs 
a  drawing,  fometimes  a  converftony    fometimes    a  regeneration  ^ 
and  all  thefe  in  divers  refpe&s,  which  I  cannot  ftand  to  unfold.  Gr*m  primaJ 
In -the  Schools  it  is  the  fir  ft  grace ,    preventing  grace  y  operating  Vr*vme*s* 
grace  1  among  Divines  of  the  Reformed  way,  k  is  an  Internal °PcranT- 
and  Effectual  Call •  Uocatio  ^Alta  &  SfficaXy  after  the  minde 
of  St.  Augujline. 

When  it  is  offered  to  our  confederation  under  this  notion  jit  pre- 
fuppofeth  two  things. 

I .  That  natural  men  fland  at  a  di fiance  from  God ;    we   do 
not  life  to  call  thofe  that  ftand  hard  by  us  ^  this  was  once  the  con- 
dition of  the  Ephejians,  Te  fometimes  were  far  of;  fometimes;  Ephcf.  2.  13. 
when?  furely  in  the  time  of  their  unregeneracy  ;  far  off;  from 
whom?  fromChrift,  from  the  Church,  from  God,  and  confe- 

Z  2  2  quently 


35 6  °f  EfeQual  Calling.  Serm.  17. 

quently  from  themfelves ;  but   how  could  they  be  far  off  pom 
Zambia.      q0£  ?  not  ln  fpaces  of  place  ;  for  God  filet h  all  places  with  hh 
prcfence  ;  as  to  his  Effence,  and  providential  works,  he  is  not  far 
tts  17.   27,  jj,*om  every  0ne  of  us,  for  in  him  we  live   and  move  ;    but  as  to 
their  hearts  and  afTe&ions,  all  natural  men  are  far  from  God  % 
God  is  not  in  all  their  thoughts ',  they  do  not  know  him ,  fear , 
love  and  delight  in  him,  they  do  not  breath  afcer  communion  with 
him  ^  even  when  they  draw  nigh  unto  him  with  their  lips, "their 
hearts  are  far  fiom  him.     If  ic  fomecimes  happen  that  we  call 
thofe  that  are  at  hand,  then  ufually  they  are  fuch  as  are  afleep  \fm 
is  a  deep  Jleep  of  the  foul;  and  as  deep  bindeth  all  the  fenfes  of 
the  outward  man,  ^0  fin  all  the  powers  of  the  inward  ;  a  man  un- 
der the  dominion  of  fin  can  do  nothing  for  God,  neither  can  he 
enjoy  any  thing  from  God  ;  it  may  be  he  dreams  of  great   fatif- 
fa&ions  he  receivech  from  the  worlds  dainties ;  but  when  he  awa- 
keth  his  foul  is  empty.     Or  further,  if  they  be  not  afleep ,   they 
are  fuch  as  mind  fome thing  elfe  than  he  would  have  them.    *All 
iil.    ?.    1 94  natural  men  m'wde  fomc thing  elfe  than  God   would  have  them  , 
they  minde  earthly  things.  Herod  mindech  the  dancing  of  a  lewd 
Strumpet,more  than  the  preaching  of  the  holy  Baptift ;  the  young 
man  mindeth  his  great  poffetfions ;  the  Epicure  his  belly;   the 
Farmer  his  barn  -9  Judas  his  bag ;  the  Silverfmith  his  Shrines  ;  the 
Gadarenes  their  Swine ;    Tila  e  the  favour  and  applaufe  of  the 
people.    Let  the  belt  men  fpeak  ingenuoufly,  and  they  mud  needs 
confeffe  that  there  were  many  things  (if  I  may  call  them  things, 
rather  nothings )  which  they  minded  more  than  God  or  Chrii} , 
or  Heaven,  more  than  the  higheft  concernments  of  their  im- 
mortal fouls,  the  weightieft  bulinefle  of  Eternal  falvation  •    they 
were  all  Galiios  inrefpeclof  thefe  things,  they  cared  tor  mm  of 
them,  till  they  were  rouzed  out  of  their  waking  dreams  by  the  £/- 
fettual  Coil  of  the  molt  gracious  God.     This  is  the  condition  of 
every  natural  man. 

2.  It  prefuppofeth,  That  it  is  an  eafie  thing  with  God  to 
bring  us  home  to  himfclf,  though  we  be  never  fo  far  diiiant  from 
him;  to  awaken  us  to  his  fervice,  though  in  a  dead  deep  of  fin ; 
to  raife  our  minds  to  higher  objects,  though  they  be  never  fo  deep- 
ly immerfed  in  the  things  of  this  prefent  world.  Is  any  thing  hard 
to  the  Almighty  f  with  a  word  he  made  us,  with  a  word  he  can  re- 
new us  :  When  darkneffe  covered  the  face  of  the  deep ^  he  did  but 


S erm.  1 7.  Of  Effe&ud  Calling.  %$7 


fay  Let  there  be  light ;  and  there  was  light  A  with  the  life  facility 
can  he  (hine  in  our  hearts,  giving  us  the  light  of  the  knowledge 
of  the  glory  of  God  in  the  face  of  Jefus.  He  uttereth  hi*  voice 
(faith  David.)  and  the  earth  tnelteth.  Lee  but  God  utter  his 
voice,  and  the  Rocks  and  Mountains  of  our  corruptions  will  melt 
away  like  wax. 

Come  we  now  clofer  to  the  Point. 

Toward  the  opening  of  which  ,  I  fhall  entreat  your  Attenti- 
on to  the  refolution  of  fundry  Queftions. 

Queftion  i. 
What  is  this   Calling  ? 

It  is  the  real  feparationof  the  foul  unto  God-  and  a  cloath- 
,  ing  itwithfuch  gracious  abilities,  whereby  it  maybe  enabled  ro 
repent  of  its  finnes ,  and  to  believe  in  his  Son.  It  is  our 
Tranilation  from  the  ftateof  Nature  which  is  a  ftate  of  finneT 
wrath ,  death,  and  damnation ,  to  a  ftate  of  Grace ,  which 
is  a  ftate  of  Holinefs,  Life  ,  Peace  ,  and  Eternal  Salva- 
tion. This  Tranilation  is  wrought 
I .  By '  ftrong  convittions  of  the  minde, 

Firrt ,  Of  the  guilt  and  filth  of  fin  ,  of  the  danger  and  defile- 
ment of  fin ,  of  the  malignity  of  fin ,  and  the  mifery  that  at- 
tends it.  Once  faith  the  foul  ( that  is  under  this  difpenfation  of 
Gods  Grace  )  Once  I  iookt  upon  fin  as  my  wifdome ;  now  it 
is  madnefs  and  folly :  Once  I  accounted  it  my  meat  and  drink- 
to  fulfil  the  wills  of  the  flefh  ;  finne  was  a  fweet  morfel ,  I  ©£*MfoiT«. 
drank  iniquity  like  water ,  now  'tis  a  cup  of  trembling  to  me , 
and  I  fear  it  may  prove  a  cup  of  Condemnation;  Once  I  hug- 
ged, embrac't ,  and  delighted  in  fin  as  the  Wife  of  my.  bo-. 
Tome ;  now  I  clearly  fee  that  the  fruit  and  iffue  of  the  impure 
copulation  of  my  foul  with  her,  is  nothing  elfe  but  the  fhame 
of  my  face,  the  Hain  of  my  reputation  ,  the  Rack  and  hor- 
lourofmy  conscience  ;  and  (  which  is  more  than  all  thefe  ) 
the  provocation  of  the  Almighty  ;  and  therefore  I  begin  to 
think  within  my  felf  of  an  eternal  divorce  from  her;  1  flept 
iecurely  in   the  lap  of  this  Delilah  ,  (he  robb'd   me  of  my 

ftrengtb. 


--g  Of  Effe&ttal Calling.  Sam  17. 

ftrength,  {he- delivered  me  up  to  Phiiiftines  that  dealt  unwor- 
thily with  me  ,  chat  put  me  upon  bafe  and  low  employments ; 
what  new  fhould  I  think  of  ?  but  (  if  it  pleafe  theLoi-d 
to  give  new  ftrength  )  the  death  and  deftru&ion  of  them 
all. 

Secondly,  Of  the  vanity  and  emptincfiof  the  creature ,  which 
we  have  Idolized,  confiding  in  it  as  the  ftaff  of  our  hopes, 
breathing  and  purfuing  after  it  as  the  perfection  of  our  hap- 
pinefs. 

Thirdly  ,  Of  the  ab folate  need  of  Chrifl  ,  that  if  he  do  not 
v    fave  vs  ,  we  muft  perifti. 

Fourthly,  Of  the  d folate  falneffe  of  Chrifl  ,  and  that  in 
him  we  may  be  compleat ;  if  we  be  guilty,  he  can  juftifie  us ; 
if  we  be  filthy ,  he  can  purge  us ;  if  we  be  weak ,  he  can  ftreng- 
thenus;  if  webepoor,  hecan  enrich  us  -9  if  we  be  bafe,  he 
can  ennoble  us  ;  if  we  be  deformed  and  ugly  ,  he  can 
make  us  beautiful  and  lovely;  if  we  be  miferable  ,  hecan 
blefs  us  ,  and  that  with  all  BlefTmgs  in  Heavenly  pla- 
ces. * 

Fifthly  ,  Of  the  clemency  ,  goodnef%  mceknep  j  fweetnefi,  ora- 
cioafnef  of  his  dijpofition  ,  that  If  any  man  come  to  him  ,  tie  will 
in  no  wife  rejefthim.  Thefe things  them inde  is  ftrongly  con- 
vince of  , "  yet  if  there  be  not  a  farther  work  ,  a  man 
may  carry  thefe  Convictions  to  Hell  with  him.  There- 
fore 

2.  In  the  fecond  place ,  this  Tranflation  is  wrought  by  a 
powerful  inclination ,  and  converfion  of  the  will  to  clofe  with 
Chrilt  upon  his  own  termes,  to  embrace  him  as  Soveraign  as- 
well  as  Saviour;  to  take  himasmenufe  to  do  their  Wives,  for 
better  for  worie,  for  richer  for  poorer ;  to  ftick  to  him  on 
Mount  Calvary  ^  as  well  as  Mount  Tabor  ;  to  welcome  him 
into  thy  bofome  ,  by  bidding  an  everlafting  farewell  to  thy  finnes. 
In  a  word,  to  make  a  voluntary  tender,  and  resignation  of  thy 
felf  unto  him  ,  folemnly  avouching  %  that  from  this  time  for- 
ward ,  thou  wilt  count  thy  felf  more  his,  than  thou  art 
thine  own  5  and  the  more  thy  own  ,  becaufe  thou  art 
his: 

This  work  is   carried  on  with  a  moft   efficacious  fvveet- 
•nefs  >     fo  that  the  liberry   of  the  will  is  not  infringed,  whilft 

the 


Serm.17-  Of  EpttHal Calling.  359 

the   obftinacyof  the  will  is  mattered  and  over-ruled. 

If  you  ask  me,  Hovycan  thcfc  things  be?  I  never  fiudied  to 
fatisfie  curiofity  ;  but  if  you  can  tell  me  how  the  bones  do  grow 
in  the  womb  of  her  that  is  with  child,  I  alio  will  ttll  you  how 
the  parts  of  the  new  man  are  formed  in  the  heart;  but  Ifup- 
pofe,  filence  and  humble  admiration  will  be  beft  on  both  fides ;  ' 
if  there  be  fo  great  a  myfteryinour  natural  generation,  furely 
there  is  a  far  greater  in  our  fpirituai  Regeneration  ;  if  David 
could  lay  of  the  former  ,  /  am  fearfully  and  wonderfully  made\ 
much  more  might  he  fay  of  the  latter,  I  am  fearfully  and  wonder- 
fully renewed, 

Queftion  2. 
Who  are  the  Called. 

Firft,  Among  creatures ,  none  but  men   are  of  the  number 
of  the  called;     The  Angdsthat  l^ft  not  thci-  firfi  estate ,  but 
left  their  own  habitation,    are  never  recalled  ,   but  referved   in  Judcvcr.  £. 
everlaftino  chaines  under  dar^effe  ,  to  the  judgement  of  the  great 
day.    Lord,  what  is  man  that  thou  art  mindful  of  him  ?  or  the  Pfal.8.4. 
fon  of  man  that  thou  fo  reg^r  deft  him} 

Secondly)  Among  men,  none  but  the  Elect  are  capable  of 
this  °race  ;  the  call  is  limited  by  the  purpofe ;     Whom  he  hath 
vredeftinated    ,     them  he  alfo    called.      Touching    thefe     Ele£l  Rorn.g. 
perfons   ,     divers    things    fall     under     our    Obfervauon  ; 

As, 

1.  In  regard  of  r.heir  internal  condition;  before  this  call  ^ 
they  are  dead  in  fins  and  trefpafles  ,  blinde  in  their 
mindes  ,     ftcnyin  their  hearts,  corrupt  in  their  ways,  eve  1  as 

others.  ... 

2.  In  regard  of  their  outward  condition  •,  both  before  and 
,  after  this  call,   they  are  for  themoft  part  poor  and  vile,   and 

contemptible  in  the  eye  of  the  world.  God  purs  not  the  grea- 
ter value  upon  any  man  for '  a  gold  ring±  or  goodly  aparrel , 
though  the  world  doth.  He  hath  chofen  the  poire  of  this  world, 
rich  in  faith  ,  and  Heires  of  the  Kingdome.  Te  fee  your  Jam.  *-  f* 
calling,  Brethren,  how  that  not  many  wife  mn  after  the  fiefy ,  l^-°r^^9. 
not  many  Mighty  ,  not  m*xf  Noble  are  calhd.  ^Some  it  may 
be  ,    but    not    many  ;     God   fo   orders    his    Call   ,    as 

that 


3  6o  Of  EjfeStnal  Calling.  Serm.  i  7. 

that  it   may  appears  ,    there    is  no    rtsfett   of  jerfons   with 
him. 

1.  Whatever  the  outward  condition  of  thefe  men  be,  there 
are  but  very  few  that  are  effectually  called  ;  few  (I  fay)  in 
comparifonof  thofe  that  are  left  under  the  power  and  domini- 
on of  their  lufts  ,  One  of  a  City  ,  and  two  of  a  Tribe.  I  trem- 
ble tofpeakit,  but  airuthitis,  and  muftout;  Satan  hath  the 
Harveft,  God  the  gleanings  of  man-klnde ;  which  by  the  way 
may  ferve  to  convince  them  of  their  vanity  and  folly  ,  that 
make  the  multitude  of  a&ors  an  Argument  to  prove  the 
rectitude  of  actions,  as  if  they  could  not  do  amiflfe,  that  do  as 
the  moft:  Whereas  a  very  Heathen  could  fay,  ^Argumentum 
peffimi  turba ,  The  beaten  TraS  is  moft  deceitful ;    Sheep  go  the 

vhabtat  ^  wcly  t0  *e  SnainDles>  w^ea  a  more   uncouth  path  might 

lead  them  to  frefh  Paftures. 

Queftion  3 
Whs  is  he  that  Ceflleth } 

Who  but  God,  that  lalleth  things  that  are  not  ,  at  if  they 
were}  all  heart- work  is  Gods  peculiar ,  the  reft  raining  and  or- 
dering the  heart  5  he  with-held  Abimeiech  ,  not  Offering  him 

Gen.10.tf.  t0  tQHCfo  Sarah  Abrahams  Wife  ;  and  the  heart  of  Tharaoh , 
while  it  was  leaft  conformable  unto  the  Rule  of  his  Law  ,  was 
absolutely  fubjecl:  unto  the  Rule  of  his  providence  ;  and  well  it 
is  for  us ,  that  it  belongs  to  God  to  reftrain  and  order  hearts  ;  0- 
therwife  fad  would  be  the  condition  of  this  Nation  ,  of  the 
whole  world ;  but  now  if  it  be  Gods  peculiar  to  reftraine  and 
order  hearts ,  much   more  furely ,  to  turn  ,  change  ,  break  , 

loiucnmt  Eth-  mejc^  anc}  nevv-mould  hearts.    It  is  his  Soveraign  grace  which 

rmimd?am,  vve  adore  as  the  only  Vcrthordiay  as  the  real  turn-heart ;  there-. 

VaLMxxMbk  f0re  ™ay  we  obferve,  that 

ccLp.i^ulim        1.  God  doth  efpecially  challenge  this  unto  himfelf.     You 

Gir/2/rf.sj»M3knowwhofeexprefTions  thofe  are,   /  will  give  a  new  heart  ; 

J^-3»- 33*  and  again,  /  will  tak?  away  the  heart  of  ft  one  ;  are  they  not 
Gods  f  who  dare  make  any  challenges  againft  the  Almighty  ? 
hath  not  he  a  Scepter  ftrong  enough  to  fecure  his  Crown  ?  thofe 
that  will  be  plucking  Jewels  out  of  his  Royal  Diadem,  and  a- 
fcribethat  to  themfelves,  or  any  creature;  which  is  his  Preroga- 
tive* 


Sermr  17.  Of  Efe&nal  Calling.  3  6 1 

tive,  fliallfinde  him  jealous  enough  of  his  honour,  and  that 
jealouiie  ftirring  up  indignation  enough  to  confume  them. 
But 

2.  As  God  may  juftly  challenge  this  work  to  himfelf,  fo  ic 
is  altogether  impoflibie  it  fhould  be  accompliilied  by  any  other. 
For 

1.  This  effectual  vocation,  is  a  fpiritual  refurretlion  of  the 
foul  5  while  we  are  in  a  ftate  of  Nature ,  we  are  dead  ,•  not  fick 
or  languirhing,  notflumbring  orfleeping,  but  quite  dead  in 
trefpafies  andjihnesi  when  wearecali'd  into  a  (late  of  grace, 
then  are  our  foules  raifed  to  walk  with  God  here,  as  our  bo- 
dies atthelaftday  fhall  be  raifed  to  walk  with  the  Sonne  of 
God  unto  all  eternity.  Now  if  it  be  not  in  the  power  of  any 
creature  to  raife  the  body  from  the  grave  of  death  (  upon  which 
account  it  is  ufedasan  Argument  of  the  Divinity  of  Chrift^that 
he  raifed  himfelf  )  much  lefs  is  it  in  the  power  of  any  creature 
to  raife  the  foul  from  the  grave  of  finne.    And  therefore  do  all 

true  Believers  experiment  the  power  of  God,  even  that  excee-  E  ^        3 
ding  greatnefi    of  power  ;     that    Might   of   his    Power  ,     as 
the  Greek   hath  it  ,    whereby  he  raifed  up    Chrift    from  the 
dead. 

2.  This  effe&ual  vocation,  is  a  new  Cre^on  of  the  foul, 
whence  we  are  faid  cobe  Created  in  Chrifl  Jefus ,  when  we  are 
called  unto  an  experimental  knowledge  of  him,  and  unfeigned 
Faith  in  him;  upon  which  account  it  muft  needs  bzGods  -wo^ 
manfoip^  for  power  of  creating,  is  not,  cannot  be  communica- 
ted to  any  creature.  Though  the  Angels  (xcell  in  firengthy  and  PALio^i*. 
wonderful  things  have   been  performed  by  them ,  when  they 

have  as  Minifttrs  executed  Gods  pleafure  in  the  punifhmentof 
the  wicked ,  and  protection  of  the  righteous  ;  yet  the  mighty- 
eft  Angel  cannot  create  the  meaneft  worm  that  is;  the  only 
product  of  infinite  power.  And  let  me  tell  you  ,  if  infinite 
power  be  manifested  in  the  Creation  of  the  world,  it  is  more 
glorioufly  manifefted  in  the'converhon  of  a  (inner.  There  is  a 
worfe  Chaos,  aworfe  confufion  upon  the  heart  of  man,  when 
God  undertaker h  his  new  Creation  ,  than  there  was  upon  the 
face  of  the  earth  in  the  Old  Creatim:  In  the  earrh  ,  when  ic 
was  without  forme ,  and  void ,  there  was  only  indifpofitionj  but  Gen,  1/4? 

Aaa  in 


36a 


OfEfeSiual  Calling.  Serm.17, 

in  the  heart  of  man,  there  is  boih   indifpofition   and  oppofi- 


tion. 


x 


Well  then,  I  peremptorily  conclude  that  the  work  is  Gods- 
Gods  by  the  way  of  a  principal  efficiency^  and  not  only  by  way 
of  motion  or  firfwafijn  ,  as  fome  would  have  it  ,  wherein  I 
fear  apiece  of  curfed  brokeage  for  their  own  glory. 

For  were  it  io,  they  would  be  but  very  mean    acknowledge- 
ments that  do  belong  to  God ,  for  the  change  of  a  mott  mise- 
rable and  unhappy  eftate.     Suppofe  I  Should  go  to  fome  wealthy 
Citizen,  and  preient him  an object of  charity  ,   ufing  the  mott 
cogent  Confiderations  which  my  Art  and   Wit  could   invent 
to  inforce  a  liberal  Contribution  ;    thereupon  he  freely   parts 
with  his  monyforthe  relief  of  that  indigent  perfon  ;   tQll  me 
now  to  which  of  us  is  he  mainly  engaged  to  return  thanks  f  to 
me  the  mover ,  or  to  him  the  befiowcr  ?     I  make   no  queftion 
but  your  judicious  thoughts  have  made  an  award  of  the  chief 
acknowledgement  to  the  Latter.     The  cafe  would  plainly   be 
*he  fame  be.wixt  God  and  us,  if  his  only  were  the  motion,  ours 
le  all  of  Conversion ;  his  the  perfwafion  ,   ours  the   -perfor- 
*  rci  ;    and  if  we  go  to  Heaven,  we  fliould  have  more  caufe  to 
p  kour  felves,  than  to  thank  God  for  all  the  happinefs  we  meet 
:h  there. 

B-loved  ,  I  befeech  you  take  heed  of  fuch  an  opinion  as  this 
ttlipuu  bahtt  %t  ^at^  tt*fyhemy  written  in  the  forehead  of  it  5  if  it  be  root- 
is  ftomebiaf-  ec*  in  your  mindes ,  k  will  breed  in  your  hearts  a  confidence 
phemias.Enno-  of  your  own  power  and  abilities  ,.  and  that  is  no  bet- 
dim  lib.  Epift.  ter  than  a  fine-fpun  Idolatry  ,  and  fliall  finde  little  better 
2--refentment  with  God  ,  tbrn  if  you  wor/hipped  flocks  and 
ftones. 

Queflion  "4. 
'Upon  what  account  doth  God  Call  ? 

What  moves  the  Divine  Ma jefty  thus  to  bufie  himfelf  about  a 
lump  of  fin  and  mifery  } 

What   but  meer    mercy  ?  what  but  r'ch    and    abundant 
mercy  ? 


*.    k 


Serm.  1 7.  Of  EffeSinal  Calling.  3  5  5 


I .  It  is  mee:  mercy  ,*    When  by  our  o^n  merits  ,    we  were  b  - 
gott-.nto  death ,  by  his  mercy    he  begat  us  ags.ln  unto,  Ire  i  jsfgtc»mnoftris'me~ 

by  work*  of  right  son/he  Ife  which  we  have  done  .    but  accord**?  ti  *ni-      jf**? 
/  ^   -,     ,cS    ,    rJ      ,  ~.-  t    j      j  ^  1     elf  emus  ad 

his  mercy  he  hath  faved  us  ^  Tic.  3.   5.     Indeed  vve  annoc   do  mortem, fm  mi ~ 

any  works  of  ri^hceoufnefs  before  our  Gail  ng;    that  righteoa&  JericordU  m 

nefs  .which  natural  men  are  fub;e£t  to  glory  in  ,  is    rather  feem-  rtpmtayit  ad 

ing  than  real ;  and  that  which  fhmeth   fo  bright   in    our  o  yn  °^rw,Beda- 

eyes,  and  perhaps  in  the  eyes  of  other  men,   is  an  abomination 

in  the  fight  of  (jod\   God  and  men  do  not  meafure  our  ri^hte-  J' 

oufnefs  by  the  fame  i]ancerd  •,    men  account    them    righteous 

that  conform  to  Cuitomes ,  Laws,  and  Conftitutions  of  men , 

if  at  leaft  they  be  likewile    conformable   to  the  Letter  of  the 

Law  of  God.     But  God  reckons  none  righteous   beiides   thofe 

that  have  a  Angular  regard  to  the  Spine  of  the  Law,  (  if  I  may 

fo  call  it)  which  layeth  an  Obligation  upon  the   inward   man 

as  well  as  the  outward,  which  binds  the  heart  as    well  as   the 

hand;  and  commands  not  only  that  which  is' good  9  but   thac 

good  be  done  ufon  a  good  principle  ,    in  a  good   manner  ,      to  a 

tood  end:    A  pitch  of  obedience  that  no  natural  man  can  pofli- 
ly  arifetoj  fo  thac  in  che  fighc  of  God  there  is  none  righteous,  Rom.  5.10: 
no  not  one.     We  are  all  by  nature ,   children    of  wrath    as  well  at  Ephef.a.j, 
ethers  :     Children  of  wrath  we  are  by  our  own  defer t  •     if  e- 
ver    we  .become  Children  of  Grace  ,     it    mult    be   by   his 
mercy. 

2.  Asbymeer  mercy,  fo  by  rich  and  abundanc  mercy  in 
God,  ic  is  thac  we  are  called.  There  is  a  greatnejfe  of  love  ,  in 
thequickning  of  thofe  that  are  dead  in  fins  together  withChrift. 
There  is  mercy  in  that  we  have  our  lives  for  a  prey  ;  mercy  in  Eph.  a,  4;$; 
all  the  comforts  and  accommodations  of  life  5  mercy  in  the 
influences  of  the  Sun  ;  mercy  in  the  dropping  of  the  Clouds  ; 
mercy  in  che  fruitfulnefs  of  feafons ;  mercy  in  the  fulnefs  of 
barnes  ;  the  ye  are  is  crowned  with  the  goodnefiof  the  Lord',  but 
chisisa  mercy  above  all  mercies,  Thac  we  are  called  yomdarkc 
nejZ  unto  marvelous  light ,  and  from  the  power  of  Satan ,  to  the 
fervice  of ',  and  fellowjhlp  with  the  only  living  and  true  God',  o- 
ther  benefits  are  extended  to  the  worft  of  men  ^  nay,  the  very 
Devils  havefometaftesof  mercy  5  but  this  of  an  Effeclval  Cal- 
ling is  (aslfaidtafore)  communicated  to  none  buc  thofe  thac 

A  a  a  2  God 


364  Of  EffeSlnal  Calling.  Serm.  17. 

-i   11.  _ -.•—»— ______ — — _ ^ 

God  hath  chofen  5  Other  bleffings  and  benefits,  though  they  be 
good  in  themfdves ,  yet  they  cannot  make  us  good ;  they  are  but 
as  trappings  to  a  Horfe,  which  it  hebi  a  Jade,  make  him  not 
go  the  better,  but  the  worfe-,  but  here  God  work  a  marvelous 
change  for  the  better;  once  the  man  ran  away  from  God  and 
himfelf,  but  now  he  inftantly  returns ;  once  he  was  a  hater,  a 
fighter  againft  God  •,  but  now  the  weapons  of  his  hotuiiry  are  laid 
down  ,  and  he  thinks  he  can  never  do  enough  to  exprefs  his  love; 
once  he  was  darknefs,  but  now  he  is  Tght  in  the  Lord-  once 
dead,  but  behold  he  lives.  Finally,  Other  bleiTin6sand  bene- 
fits can  never  make  us  happy ,  but  as  they  finde  us  miferable , 
fo  they  leave  us ;  we  may,  and  are  too  apt  to  blefs  our  Ctlvts  in 
them  ,  yet  God  never  intended  to  blefs  us  in  the  fole  enjoyment 
of  them. 

But  oh  how  happy  is  that  man,  that  God  hath  effi  finally  exi- 
ted to  himfelf  !  his  bofome  ihallbe  his  refuge  in  all  (forms ;  his 
grace,  his  fufficie'ncy in  all  temptations;  his  power  his  fhieldin 
all  oppofitions  ;  But  let  the  Text  fpeak  ,  All  things  Jh<iH 
work  together  for  his  Spiritual  and  Eternal  good. 

Before  I  part  with  this  Point ,  I  fhall  acquaint  you  with   an 
Expofition  of  my  Text,  utterly  inconfiftenc  with  the  Doctrine  I 
have  delivered,  and  the  truth  it  felf,  and  very  unworthy  of  the 
Authoursof  it.    This  it  is,  That  here  we  are  faid  to  be  cail'd  nor 
Tb?>fi'h  according  to  Gods  parpofe  ,  but  according  to  our  own  fttrpofe ;  to 

hear  and  obey  his  call.    And  perhaps  upon  this  the  Tapifis  have 
grounded  their  merit  of  ccngrmfj  5  but  this  molt    reeds  fall ,   if 
we  confider  bat  th:s  one  thing  among  many,  ribati  thofe  that  have 
been  fart  hell  off  the  Kingdome  ,  have  been  fetcnt    into  it  3  and 
thofe  that  have  not  been  farre  from  the  Kingdome  of  God,  have 
never  come  nearer  it.    God  doth  not  alwayes  take  the    fmooth- 
eft,  but  the  moft  knotty  pieces  of  Timber  ,  to  make  oilkrs   in 
his  honfe.    He  goes  not  alwayes  to  places  of  ievereftand  fki&eft 
Difcipline,  to  pick  out  fome  few  there  to  plant  in  his  Houfe- 
but  he  goes  to  tta  Cuftome-Houfe ,  and  calls  one  thence ;  to  the 
Brothel-Houfe,  and  calls  another  thence  :    And  if  yet  you  infifi 
upon  the  purpofeof  man  ,  as  an  inducement  to  the  call  of  God, 
pray  tell  me  what  was  _5\ /#/.>•  pur  pofe ,    when  God   met  with 
feim  in  the  way  to  Damafws  I  Had  he  any  other  purpoie  than 

to 


Serm.tj.  OfEffiBud  Calling.  365 

to   perfecute  the    Difciples  of  the    Lord  ? 
Enough  of  that. 

Qyeftion  <j. 
By  yfhat  means  are  tvc  Called} 

Sometimes  without  means ;  as  in  perfons  not  capable  of  the 
ufe  of  them;  there  is  higheft  Caution  amongft  the  people  of 
God  to  avoid  that  fin  (  nay,the  very  appearance)  of  limiting  the 
holy  One  of  Ifrael. 

Sometimes  by  contrary  means,  thegreatnefs  of  a  fin  being 
ordered  by  God  to  fet  on  the  converfion  of  a  fmner ,  as  when 
a  man  is  wounded  with  the  Ring  ,  and  healed  with  the  tkfh  of 
a  Scorpion  ;  or  as  when  we  make  triacle  of  a  Viper  (a  mofl  poy- 
fonous  creature)  to  expel  poyfon. 

Sometimes  by  very  unlikely  means  ^  as  when  by  fome   great 
•  aflfii&ion  we  are  brought  home  to  God  ,   which  in  its    own  na- 
ture ,  one  would  think  ftiould  drive  us   farther  from  God;    as 
there  is  no  queftionbutit  doth  the  Reprobates,  who  are  ready 
to  tell  all  the  world  what  King  William  %ufm  told  the  Bifhop 
( if  the  partial  Mcr^  do  not  belye  him  )  God  fliall  never  make  l******** 
me  good  by  theev.'ll  fufferfrom  him  ;  or  which    is  yet  tnpre \^t pro  mAl^ 
unlikely  ,  when  we  are  brought  home  by  profperity  ,  God  ever  qwdmihi  «*/*- 
coming  our  evil  with  his  good,  heaping  as  it  were  Coals  of  fire  feit.  Edmcrus 
upon  our  heads  ,  and  fo  melting    us  into  kindly    contrition.  inH^- 
Gcrfin  in  a  Sermon  of  his,  tells  us  of  a  moft  wicked  Prieft,  that  *j£*- .**SP#* 
when  he  was  preferr'd  to   a  Bifooprick  ,    became  exemplari-       c  ,tan'  + 
ly  holy  :    but   fuch   a    Convert    is  (  rara  avis)  feldom  to  be 
found. 

Alwayesthis  work  is  carried  on  by  weak  means ;  Thus  I  have 
heard  it  credibly  reported ,  that  a  fentence  written  in  a  window, 
and  accidentally  read  by  an  inveterate  finner  ,  pierc't  his  hearr, 
and  let  out : he  corruption  thence  ^  the  fentence  was  that  of 
nsi»st'm  ,  He  that  hathpromifed  pardon  to  the  penitent ,  hath  n& 
fromifed  repentance  t9  the  prefttmptttoHS  [inner.  Thus  AnTtin 
was  converted  with  uTolU,  I'ge ,  Take  up  the  book^and  read ^ 
the  Book  was  the  New  Tcftament ;   the  place   he  opened  was 

the 


66  Of  Bffe&ual  Calling.  Serm.ij* 


the  Epiftle  to  the  &?w4w ,  where  he  firft  caft  his  eye  upon  the 
thirteenth  Giapter  ,  the  words  thefe  ,  not  in  gluttony  y  and 
drmkenneffc^  not  in  chambering^  and  wantonneffe^  &c.  This  ftroke 
him  home. 

But  the  moft  ordinary   means  of  our  Effectual  Calling  ,  is 
the  Preaching  of  thefVtrd  ;  which  though   the  world  account 
foolijhnefi  ,  is  the  power  of  Cj  od  unto  Salvation.     And  though  by 
lu^ffefibi'cim  other  means  men  may  be  called  ,     yet  feldom  or  never  any 
chrisiovidctnr.  are  called  that  negle&  and  contemn  this  •,     God   delights  to 
jQuiadverfw  honour  his  own  Ordinances,  and  to  credit  and   encourage  his 
facerdfteschri-  minutes ;  andbecaufehe  is  pieafed  co~ make  ufe   of  the  Word 
fiftatfCy    t^ey  preacj,  &  feed  ,    therefore  kit  his  Will  and  pleafure  that 
ScjjSdfcC^  his  people  fhould  own  and   reverence  them  as  their   fathers. 
Sed.  i  j.  In  Chrifl  fefm  I  have    begotten  jou  through  the  G off  el  ;     and 

iCor-4  1*.  therefore  I  am  confident  ,  they  can  have  no  good  evidences 
of  their  Chilian  Calling  ,  that  fecretly  defpife ,  openly  re- 
vile ,  fecretly  undermine,  openly  oppugne  the  Minifterial  Cal- 
ling. Chrift  will  not  own  them  as  his  Children,  that  refufe  to  ho- 
nour his  M'mifters  as  their  Fathers.  He  that  defpifethjo* ,  deftl- 
L  uke  10.16.     fcth  me. 

So  much  for  anfwerto  the  fifth  Qijeftion. 
Queftion  6. 
What  is  the   end  of  this  Call  ? 

What  but  that- which  is  the  end  of  all  things  ,    the  glory  of 

God  ?    what  but  that  which  {hould  be  the  end    that  all  men 

i  (hould  aime   at,  the  falvation. of  their  fouls}    Here  we  may 

fee  the  glory  of  Gods  free  grace  and  mercy    ,   the  immutabili- 

tie  of  hispurpofes ,  the  holinefs  of  his  nature  ,    in  that    he 

makes  m  ft  for  communion  with  himfelf,  before  he  admits  us 

i-  toit  ;    thewifdom  of  his  Counfels;   andlaft  of  all,  theex-» 

ceeding  greatnefs  of  his  power  ;    For   though   the   Effectual 

Citing  of  a  foul    be  r.o  miracle  ,  yet  there  is  as  much  power 

manifested  in   it    as ;  in  any  miracle  that  Chrift  wrought  J 

yea, 


Serm.17-  °f  Effectual  Calling.  %6j 

yea,  as  in  all  the  miracles  which  he  wrought  if  they  be  pur  to- 
gether:  For  here  the  blind  eyes,  and  deaf  ears  are  opened, 
the  withered  hands,  and  lame  legs  are  reftored  ,  the  bloody  if- 
fue  flanched  ,  the  Leper  cleanfed  ,  Legions  of  Devils  caft 
out  ,  the  dead  foul  raifed  to  walk  before  God  in  the  Land 
of  the  Living  ;  In  a  word ,  the  water  is  turned  into  wine  ;  the 
water  of  contrition,  into  the  Wine  of  fweeteft  fpiritual  Con- 
folation. 


Queftion  7. 
When  u  the  time  that  God  calls} 

As  theperfonsarechofen,  fothe  time  is  appointed  ;  czlkd 
therefore  the  acceptable  yeare  of  the  Lord  ,  the  accepted,  time , 
the  day  of  vlfitation ,  the  day  of  Salvation.  What  hour  of  the 
day  Godwillpleafeto  call  anyperfonin,  is  to  us  uncertain; 
this  only  is  certain ,  that  we  muftbe  call'd  within  the  compafs 
of  this  prefentl'fe  ,  or  elfe  we  fhall  never  be  call'd.  There's 
no  Preaching  to  fouls  in  the  Prifon  of  Hell,  no  constituting  of 
Churches  there ;  if  the  Spirit  of  God  be  not  our  Purgatory  fire 
here,  in  vain  fhall  we  look  for  any  other  hereafter.  Thus  briefly 
of  the  feventh  Queftion. 


Queftion  8. 
What  a-re  th:  Properties  of  this  Call  ? 

Firft,  Iris  a  Hoy  Calling;  holy  is  the  Authour  of  it ,  holy  iTim.i.  9< 
are  the  means  of  it ,  holy   are  the   ends  of  it  ,    holy  are   the 
Subjeels  of   it  ;     God  is   the  .Authour  ,    the   Word  is   the 
means ,  holiness  it  felf  the  end  ,    none  but   holy  men   the 
Subje&s. 

J 


363  Of  Efe&nal  Calling.  Senn.  17. 

I  cannot  but  wonder  at  the  impudence  of  profane  men,  that 
they  fliouW  call  themfelvesChriftians,  that  they  fhould  call  God 
Father,  that  they  (hould  call  Chrift  Saviour ;  if  they  be<Chrilti- 
ans,  where  is  the  favour  of  thofe  precious  oyntments,  chofe  fpe- 
cial  graces  that  run  down  from  the  head  unto  all  his  members,  and 
give  the  only  juiUeafon  why  we  ihould  be  denominated  Chri- 
llians  ? 

I  wonder  the  meet  civil  per  [on  can  deep  fo  fecurely  with  his 
fhort  covering ;  he  boafts  of  a  rlghteoafne^  and  is  a  meer  Gran- 
ger to  holinefi;  he  feparates  thofe  things  which  God  hath  perfect- 
ly and  infeparably  united.  Holineffe  and Righreoufnefle  God  hath 
Toftrvc  him    fo  knit  and  coupled  together,  that  he  reckons  no  fervice  per- 
'*  holineIe^  formed  to  him  where  either  of  thefe  is  wanting.     Ic  is  a  part  of 
L^k^  1  ourRighteoufnefletobehoIyinotir  converie  with  God.    It  is  a 

part  of  ourHolinefTe  to  be  Righteous  in  our  converfe  with  men. 
Therefore  I  fhall  adde  the  deceitful  hypocrite  unto  the  deceived 
e^i:llft'yi\\t  o  :e  drawing  as  near  toGod  with  his  external  righteouf- 
nefs,as  the  other  doth  with  his  pretended  Holinelle  ;  both  ftand  at  a 
dilhnce  from  him,  he  beholds  them  afar  off;  and  though  he  hath 
1  Cor.  1.2.      Called  them  to  be  Saints,  yet  they  are  not  Saints  by  an  £ffc#ual 

Calling.      ■ 
Phil  3.1 4.  Secondly,  It  is  an  high  and  heavenly  Calling;  a  learned  Crl~ 

Hebr.  5. 1.     tick,  fuppoieth  that  the  Apoftle  in  bellowing  this  Epitath  (  high  ) 
Gmim  upon  our  Calling,   alludeth  unto  the  Olympicl^games^   (anal- 

Dr. ,  Hammond,  luiion  which  indeed  he  much  delighteth  in  throughout  all  his  E- 
Bf A.igguT«.  pillles  )  there  the  Matter,  a  Ruler  of  the  game,  who  was  alfo 
the  Keeper  and  Deflower  of  the  prize ,  flood  upon  the  higher 
ground,  called  to  thofe  that  were  engaged  to  that  noble  exercife, 
to  begin  the  Rice  -5  proportionably.untothis,  ChriiUans  having  a 
Hcbr,  12.  1.  %jice  fet  before  them,  which  they  mull  run  with  patience  at  the 
call  of  their  great  D-reitor,  who  utters  his  voice  from  heaven  un- 
to their  hearts,they  flrft  ftart ;  fo  th.it  the  Calling  is  high,  becaufe 
we  are  Called  from  on  high;  but  this  is  not  all  -  for  be  (ides  trj  at, 
it  is  an  high  way,  though  it  be  ro  common  way  that  we  are  Cal- 
led to  run  in  ;  all  the  exercifes  and  employments  that  a  Chriftan 
is  Called  to,  they  are  exceeding  high  •,  fuch  as  are  the  fervice  of 
God,  the  mortification  of  lufls,  the  fighting  againfl  principalities 
a*d  pow  rs  of  darkneft,  the  trampling  upon  all  the  gilded  glifter- 

ifff 


Serm.  17.     Of  Bjfe&nal  Calling.  3  6$ 

ring  vr.nities  of  this  world  ;  foch  jfg  th^  dtxiyU  of  a  m.ws  fe!f \ 
the  taking  up  the  Crofe    d?ily  ,  'u.vng  of   C'lrft  y     and 

the  fcewing  forth  all  his  virtues     ti  \    called  us ;  fuchare 

warnie  devotions,  fpiritual  med  cations,  fervent  fupplkations, 
holy  breathings  and  afpirings  after  co:n:r.u,:ion  with  the  ever 
blefied  God,  in  a  conscientious  ufe  of  his  Otfinances ;  all  thefe 
are  employments  too  nigh  for  thofe  that  are  skiid  in  no'.hin^  elfo 
but  Satan's  and  the  Worlds  Drudgery ;  too  hi^h  for  any  but 
thofe  ih*t  are  endued  with  grace  and  pwer  from  on  high  to  per- 
form them,  v 

Yet  farther,  this  Ca^ml  ls  high ,  not  only  in  regard  of  the 
DireElor  and  the  Race;   but  in  regard  of  the  /m*,   as,  the 
reward  that  we  (hall  receive  from  the  righteous  Judge.    What  is 
the  end  of  wit  faith,  but  the  falvation  of  our  fouls}    when  we  *  pec'  l-9\ 
cometotheGoale,  here  we  finde  noTripodes,  Shields  or  Caps ;  Al{ the  pri^s 
but   Crowns,  and   no  mean   Crowns,  but  glorious  ones;  no  ^VabMe^ 
fadng    Crowns  ,    but    everlafting     ones  :     who  would    wit  Learned  Dr. 
(  with    the   Apoftk  )    but  freffc^  toward  the  mark?  Hammond  up. 

on  Phil,  3, 

Laftly,  That  we  may  have  greater  comfort  and  affurance,  that 
we  (hall  not  vox  votary  y  and  faint  in  our  com  ft ,  and  confe- 
quently  not  mhleof  thofe  glorious  rewards  There's  no  Calling 
that  hath  fo  high  and  heavenly  ajfi fiances  as  this  hath;  God 
that  calls  to  this  Race,  engages  his  power  to  carry  us  through  it: 
The  Son  of  God  intercedes  for  us ;  the  Spirit  of  God  is  ready  to 
comfort  us  $  the  Angels  of  God  have  the  charge  of  us  to  keep 
us,  fo  that  we  (hall  not  dafh  our  feet  againlt  a  (tone;  the  jpirits 
of  just  men  made  perfeft ,  though  they  be  not  acquainted  with 
our  particular  wants,  yet  in  general  they  tender  our  conditio 
ons>  and  help  us  by  their  prayers  ;  all  the  people  of  God 
are  conftant  follicitors  for  us  at  the  Throne  of  Grace,  befides 
thofe  helps  they  afford  us  by  their  watching  over  us  by  their 
counfels,  inftru&ions,  admonitions,  rebukes,  examples  5  the 
chearfulnefle,  and  alacrity  of  fome  in  the  ways  of  God  ha- 
ving a  great  and  happy  tendency  to  prevent  the  wearinefle  and 
discouragements  of  others.    Thus  it  is  an  high  Calling. 

Bbb  Thirdly, 


37°  Of  Effettnal  Calling.  Serm  i  7 


Thirdly,It  is  a  Call  without  a  found;  or  if  ic  have  any,  it  i$ 
heard  by  none  but  them  to  whom  it  is  directed.    A  good  Di- 

Vocatio  tnvip-  y-nz  cajjs  [z  an  invifible   £  *//.     Occnltts  itmerlbm  fapor   nibit 

''//j-.Akmg.     vi(g&  InfmditHr ,    as  Ennodius  fpeaks ,   by  hidden   paths  and 

paila^es  the   vital  favour  is  infufed  into  us  ;    the   feed   grows 

Mark  4,  zc.  up  we  k?w  net  how  5  the  Spirit  fecretly  wlids  himfelf  into  the 
foul.    Chrift  conies  into  our  hearts,  as  he  did  into  the  houfe 

John  20.  *£.  where  his  Difciples  were  met,  the  doors  being  Jhut.  Thus  it 
is  ordinarily,  though  I  will  not  deny   but  that  fometimes  it 

Afts  1, 1.  may  he  oLherwife.  The  Spirit  may  come  with  a  mighty  rnfhingy 
and  Chriit.  with  holy  violence  break  open  the  doors  of  our 
hearts.    Sanl  could  well  tell  the  time  and  other  cir  umftan- 

D'rJnx^  gratia  ces  of  his  converiion;  but  it  is  likely  the    holy   Baptifl   cou'd 

adbuc  H  uter 0  nor>  [n  whom  the  Father  faith,  there  was  a  Spirit   of  grate 

Trn^c  prTt  as  100n  as  a  S?trit  °f  llfe-    Ttlc  corruptions  offomewijlout 
Eplft.  adju"  as  1Z  were  by  in  fenfible  breathings;   but  fo  obftinate  and  in- 
baianum.        veterate  are  the  fpintual  diltempers  of  others  ,    that  they 
muft  have  ftrong  Vomits,   violent  Purges ,    and  all    little  e- 
nough  to  clear  them ;  for  a  man  of  a  good  nature,   ( as  they 
call  it)  libera!  education,  much  retraining  grace,  to  take  and 
give  notice  punclua  ly  when  his  ftare  is  changed,  is   very  dif- 
ficult-,  whereas  this  is  no  hard  matter  for  a  groffe  and  fcan- 
dalous  piece  of  debauchery,  becoming  afterwards  an   example 
_     of  piety.    We  muft  not  expect  the  fame  account  from  (JWary 
Magdalen,  and  Mary  the  mother   of  our  Lord  in  poi  t  of 
Converfion  j    yet  they   both  re.oyced  in   Cvrljt   as  their  Sa- 
iloi-r. 

This  I  have  the  rather  fpoken,  that  I  might  enter  a  Caveat 
ag  i  i\  thofe  rig  d  and  fevere  Tryers  of  mens  fp^riuul  eilares, 
whom  f  as  I  have  heard  )  nothing  will  latisfie  but  the 
*P/ecfe  time  of  Converfion.  1  acknowledge  rhefe  men 
great  Arritfs  ,  and  good  VVok-me-  ,  b:t  "it  is  in  /ra- 
mi g  New  Racks  for  mens  Confciences  ,  fince  the  Old 
Popift  ones  are  broken.  I  make  no  Qnedion  b  t  a  weak 
Christians  foul  may  be  as  fadly  {trained  .0  give  an  Ac- 
cost cf  his  Graces  ,  as  it  would  have  bjen  to  give 
an  Account  of  his    $imesy   had  he   lived  in  the   dayes   of 

s/fHrlcHUr 


Scrm.i;.  Of  Effectual  Calling.  371 

Auricular  Confejfiw.    Beware  my  Fr  ends  of  ih^    Devils  So- 
phistry. 

Fourthly  and  laftly,  Ic  is  an  Immutable  Call  ;  immu- 
table  as  God  Himfelf  ,  as  his  Ele&ing  Love  the  living 
Fountain  from  whence  it  fprings  .-  Not  as  the  World  loves, 
doth  God  love ;  they  love  to  Day ,  and  hate  to  Morrow , 
wearing  their  Friends  like  Flowers  ,  which  we  may  be- 
hold in  their  Bofomcs  whil'ft  they  are  freih  and  fvveet  , 
but  foon  they  wither ,  and  foon  they  are  laid  afide :  where- 
as the  love  of  God  to  his  people  is  Everlafting  ,  and 
he  wears  them  as  a  Signet  upon  his  right  Hand  ,  which 
he  will  never  part  with  .*  Not  as  the  World  gives,  doth 
God  give  ;  Men  give  liberally  ,  and  repent  fuddenly  ; 
but  the  Gifts  and  Callings  of  God  are  without  l^epen-  Rom,  u.  ip. 
tance* 

So  much  for  the  properties  of  this  Call;  and  Co  much  for 
the  opening  of  the  point. 

Shall  I  fpeak  a  word  or  two  of  Application? 

APPLICATION. 

Beloved  in  the  L  O  R  D,    I  have  anfwered  you  many 

Qucftions  ;  I   befeech  you  anfwer  me  a  few.    Me  ,    (aid 

I  ?    Nay  ,  anfwer  them  to  God  and    your    own  Confer- 
ences. 

Firft,  aAre  y$x  of  the  mmbcr  of  the  £W/<f^  ?  Called 
by  the  Gofpel  I  know  you  are  ;  but  that  may  be  your 
mifery.  Are  you  Culled  according  to  the  pnrpofe  ?  that 
only  can  be  your  Happineffe.  Is  your  Calling  Inward  and 
Effectual}  W?e  hope  it  is  :  why?  we  have  fome  Convi- 
ctions ,    fome  Inclinations    to   good  5    fo  had  Herod ,  fo 

B  b  b  z  had 


37*  Of  EffeStml  Calling.       Serm.i7# 

had  sSfgrhfa;  fo  may  a  Reprobate  by  the  common  work 
cf  the  Spirit.  I  would  be  loth  you  ftiould  be  but  almoft 
Chriftnns,  left  you  be  but  almoft  faved.  Tell  me  then, 
is  the  whole  frame  of  your  hearts  altered.?  Is  finne  odi- 
ous ?  Is  Chri&  precious  ?  Doth  the  prcie  of  heavenly 
Commodities  rile  in  your  hearts  ,  and  the  price  of  earth- 
ly Trumpery  fall  ?  Do  you  love  God ,  and  his  Sonne  Je- 
fus  Chrift  in  fincerity  ?  Then  I  can  allure  you  ,  not  in 
the  word  of  a  mortal  man  ,  which  is  as  good  as  no- 
thing;  but  in  the  Word  of  God  that  cannot  lye,  even 
in  the  words  of  my  Text ,  Ton  are  Called  according  to  hi* 
purpofe. 

Secondly ,  If  you  be  SffeBually  Called  >  why  do  yon 
not  anfwer  that  ^  Call,  in  receiving  Chrift  in  all  his  Offices, 
in  obeying  Chrift  in  all  his  Commands,  in  meeting  Chrift  in 
all  his  Ordinances .? 

Why  do  you  not  give  all  "Diligence  to  make  pur  C ti- 
ling and  BleBion  [me  f  Shall  the  Children  of  this  World 
ftill  be  wifer  in  their  Generation  than  the  Children  of 
light  ?  They  reft  not  till  they  have  aflured  ( as  they  fup- 
pofej  their  Earthly  Tenements  ;  Why  do  not  we  beftir 
our  felves  as  much  to  Affurc  an  Heavenly  Inheri- 
tance ? 

Why  are  yon  not  more  thankful  for  this  Grace  f  why 
ars  yon  not  more  joyful  in  it  {  How  did  the  Wife  men  of 
the  Eaft  rejoyce,  when  they  found  Chrift  born  in  Beth/em? 
Is  it  not  matter  of  greater  joy  to  finde  Chrift  born  in  your 
hearts?  Tell  me,  is  it  nothing  to  have  your  Names  writ- 
ten in  the  Book  of  Life  ?  To  have  God  for  your  Father  ? 
Chrift  for  your  Husband  and  Brother?  The  Spirit  of  Chrift 
for  your  Comforter?  The  Ari^cis  for  your  Servitors?  All 
the  Creatures  at  your  B^ck  ? 

Thcfe 


Serai,  17,      .Of  EffeStaal  Calling.  373 


Thefe  are  the  Noble  Priviledges  of  thofe  that  are  Cal- 
led according  to  the  fti.pofe  of  Cod  :  How  can  they  but 
rejoyce  in  ihem  ,  and  Jmg  of  the  mercies  of  the  Lord  for 
ever  ? 

Why  are  you  not  more  careful  to  vealk^  worthy  of  this 
Grace  f  There  is  a  Decorum ,  a  feemlineffe  that  appertains  E^e*"4 
to  every  Calling.  This  made  Scipio  chat  he  wguld  not  ac- 
cept the  off;  of  an  Harlot,  becaufe  he  was  General  of  the 
Army  .*  And  wh~n  Antigonus  was  invited  to  a  place  where 
there  was  ;one  of  the  belt  Company,  he  was  well  advi- 
fed  by  one  to  remember  he  was  a  Kings  Sonne.  When  you 
fuffer  your  ielves  to  be  drawn  away  by  your  lufts >  to  be  en- 
fnared  by  the  World,  to  be  captivated  by  the  Divel ,  you  for* 
get  the  Decorum ,  that  fhould  attend  your  Chriftian  Calling  : 
Remember  I  befeech  you  , 

Firft,    That  it  is  a  Holy  Calling,  and  therefore    le  ye        1 
alfo    Holy      in   all    Manner    of    Converfation.       Methinks   it 
frould  found  as  harfhly  in  our  ears  to  hear  of  a  dark  Sun,as 
a  wicked  Chriftian. 

Secondly ,  It  is  an  High  Calling ;  Do  you  live  High  * 
Scorne  Bafeneffe  ,  Blufh  to  appear  in  your  Old  Raggs, 
To  be  feen  Catering  for  yoia  Lulls  as  you  ufe  to  do  ; 
Crown  your  felves  with  the  Star  res  ;•  Cloath  your  felves 
with  the  Sunne ;  Tread  the  Moon  under  your  Feet ;  Let 
the  Gofpel  be  your  Crown  •  Let  Chrift  be  your  Cloath- 
ing  ;  Let  the  World  be  your  Foot-ftool  ;  Let  Hidden 
CManna  be  your  conftant  Dyet  ;  Keep  Open  Houfe  co 
all  Comers;  Set  your  Spiritual  Dainties  before  them  ; 
Bid  them  feed  Heartily  and  Welcome:  And  for  Difcourfe5 
Tell  them  what  great  things  Cod  hath  done  for  your 
Souls! 

Thirdly; 


9 


374  Of  EffeStnal  Calling.         -     Serm.iy. 

h  Thirdly,     Ir  is  an    Heavenly    Call;     Let  your  Comer  fa* 

tlons  be  in  Heaven ,  you  have  a  good  Correfpondent  there : 
Maintain  a  conftant  Trade  and  Trsffick  thither  ;  Ex- 
pect Returns  thence  :  Lay  up  your  Treafure  there  %  where 
neither  Moth  nor  Rufi  doth  corrupt ,  nor  can  Thieves  breaks 
through  and,  ftcal  ;  Bs  alwayes  preparing  for  your  paffage 
thithsr. 

• 
4.  Fourthly  ,     It  is   an    Immutable    Call  :    Do  not    droop 

and  hang  your  Heads  for  the  Changes  and  Mutations  there 
are  in  the  World  ;  The  Foundation  of  Got  fiandeth  furc7 
(  though  the  Foundation  of  States  be  Overturned  ,  O- 
verturned  ,  Overturned  )  the  Lord  knoweth  who  art  hi*  % 
and  will  caufe  all  things  to  Work  together  for  their 
good. 

But  what  if  now  there  be  many  amongft  you  that  arc  not 
Equally  Called} 

2»  In    the    third    and    laft    place   I   addreffe    my    felf   to 

them. 

Men  and  Brethren,  if  you  have  any  fenfe  of  the  ex- 
cellency of  your  Immortal  Souls ,  any  Love  to  them 
futable  to  that  excellency  -9  any  care  and  folicitoufnefle 
futable  to  that  love  :  Do  not  rejifi  the  Holy  Qho(t  ; 
Make  the  beft  Ufe  you  can  of  the  Means  of  Grace  .• 
To  day  if  you  will  hear  his  "Voice ,  harden  not  your  hearts^ 
If  he  now  Knock  at  the  Door  of  your  hearts ,  and 
you  will  not  Open  ;  you  know  not  how  foon  you  may 
come  to  Knock  at  the  Door  of  his  houfe  ,  and  he  will  not 
Open. 

It  is  Reported   that    Thales ,    one  of  the  Grecian  Sages 

tog.  Laeruus.  t>eiDo  urged  by    his  Mother   to  marry  ,    told  her  at    firtt , 

it  was  too  foon  ;    and   afterward ,  when   ftie  urged  him  a- 

gain, 


Serm.  17.  OfEffe&ud  Calling.  375 

gain ,  he  rold  her  it  was  too  late.  Effectual  V  or  at 'on  is 
our  Efpoufal  unto  Chrft;  all  the  time  of  our  life  God  is 
urging  this  Macch  upon  our  Sou:s  ,•  his  Minifters  are  ftiji 
woomg  for  Guilt;  if  now  we  fay  it  is  too  foon ,  for  ou  ht  )( 
we  know  the  very  next  Moment  our  Sunne  may  fee,  ad 
then  God  will  fay  it  is  too  late.  They  that  art  not  Con- 
tracted to  Chrifi  on  Earthy  [ball  never  be  Married  to  him  in 
Heaven* 


THE 


Sernu8. 


?L-4^ 


377 


THE 

TRUE   BELIEVERS 

Union  with  Chr  is  t  Jesus. 


i  c  o  r.  6. 1 7. 

But  be  that  k  joymd   unto  the  Lord,   it  one 
Sprit. 


OU  have  lately  feen  the  Ptrtralttttrc  of  our 
Lord  Jefus  drawn ,  as  it  were  at  lengthfcozh  Intr°A*&io#* 


as  to  his  Perfon  and  Offices ,  together  with 
the  Means  and  Manmr  ,  how  he  hath 
dearly  pnrchaft  Redemption  for  us.  Me- 
thod now  requires  that  we  Jay  before  you 
how  that  Redemption ,  and  the  benefits 
thereof  come  to  be  effectually  applied  unto 
us.  There  we  had  the  balme  oi  G'dead,  and  the  plainer  ff> read; 
what  remains,  but  that  ic  be  now  applied.  There  we  had  a 
Bethefda,  an  healing  Fountain  open'd  ;  but  the  Pool  of  life  heals 
nor,  unlefle  the  Patient  be  put  in}  and  the  Angel  of  the  Cove- 
nant Stir  the  waters.  Salvation  for  fmners  cannot  be  obtain  ci 
without  a  f*  chafe ;  this  purchafe  is  not  fignificant  without  pof- 

C  c  c  fffian  ; 


378 


The  true  Believers  Vnion  Serm.  &. 


fejfion;  this  pofleflion  not  to  be  procured  without  application; 
this  application  made  only  by  mion  ;  this  union  clearly  held  forth 
in  the    Text ,    v/d    He  that  is  jo  r.ed  tint o  the  Lord ,    it  one 
Spirit. 
Coherence  Inttie  clofe  of  ^  Chapter,  0ur  AP°Me  ferioufiy  dehorts  his 

Corinthians  from  that  groffe  ,  that  fo*l-f*llww&  finne  of 
fornication.  His  Arguments  (  wh;ch  he  lets  flie  as  fo 
many  Barbed  Arrows  at  the  fifth  Rib  of  Uncleanneff)  are 
drawn 

I.  Partly  from  the  end  to  which  the   body   is  af pointed.     The 

body  is  for  the  Lord ,   Ver.  13.     The  body  was   made  for  the 

God  of  'holineffe  ,    therefore   not    to  be  proftituted   to  Lufi 

Ver*  **'  and   uncle  annexe.      The     Holy   Ghofls    Temple    ought    not   to 

be   converted  into  a   Stye  for  Satan.    That's  the  firft. 

2.  Partly  from  that  honour  which  b}  the  Lord  to  our  bodies 
is  vouchfafed.  Know  ye  not  that  our  hdies  are  the  members  of 
Chrift}  Ver.  1 5.  Bdievers  bodies  are  the  members  of  Chrift , 
therefore  no:  to  be  debauch' t  fo  far  as  to  be  made  the  members  of 
an  Ha-lot.  This  fecond  Argument  is  backit  and  amplified  by 
the  words  of  ih^Text,  He  that  is  jo\n$d  to  the  Lord  ,  is  one 
Spirit:  q.  d.  Th~:e  is  a  near  and  dear  mior,  hecwixt  the  Lord 
Jefus and  true bel'^vvr-.,  Taich  whac  refer b. [in .  •  that  which  is 
betwixt  the  head  am  '         O  !;.  h  rence,  that 

union  is  carnal,  this  hat  is  jr  4  Lo"dy 

is  one  Spirt :  i.e.   he  is  1  ,  ,  re  with  the  Lord 

in  Spirit,  therefore ouht  -o  \ain 

the  P(h. 

Having  rhn*  beaten  Hf  an.i  I  v         our  ,     I 

fhai'nor  ita--d  to  frred  theworJsi  rsanyunneceffar)  ltu  s,  but 
ftiall  extrftS  out  of  eh  en  fuch  an  Obfervatio'ias  I  concdveftrikes 
a  fd  eighth  to  the  mindeof  the  Spkft:  of  God  in  them.  And 
'tis  plainly  this. 

Observation.     scrue  HBeltcfcer*  are  tMeh  unicfc  unto  Cfctff  Slefci** 

*  *x  '    „  The  word  which  we  render  (a)  joyned )  imports  the  neareft^ 

4il't$inatwt   A -'#? '- >  tljft  union.     ibis   truth   I  {hall  endeavour,    «r£> 

€>="<?,  cLiirly  to  explain,  J  lidj  to  confirms,    practically   to 


Serm.  18.  with  Chrijl  Jefm*  37^ 


1.  For  the  Exp'i.atior,  of  this  truth  ^lt  will  be  of  cou^quence  Exp/ica  io;i. 
to  lay  before  you 

1.  whom  wt  under  ft  a,.  v  try      ■    believers  ?  Ouerv 

Sol.  1.  Notfuchasaiv  „  uni  -  Jhrift  by  a  meer   e  t  --.al 

profeffion  ,    Sacramental        >■  ,  flr   y.  :fumptncus    p  rj     iften. 

Such  as  thefe  are  faid  to  hlieve  in  Chrift,  John  3.  23.  and  yec 
they  are  fuch  ,  fo  holhw ,  *  /  -v.,  that  Chrift  dares  not  t\  ft 
them,  r^r.  24.  Thefeare  rad  Branches,  John  15.2.  Saplefie 
y?^  in  the  Churches  he  :  -..;■.  ,;..'/..  - **ngbfs  only  in 
Chrifts  Regiment,whofe  nam  :s  are  not  re°ift  e  \»  jEtefnitath 
Albo :  Wood.cn  legs  of  Gbri  I  )  v,  fuch  ashavei  ->  true,  fpiri- 
tual,  wm/  fun&ons  and  operations.  Such  as  have  a  fVatf  of 
godlineife,  but  deny  the  power  the  2  Tim.%.  5.  SW/z-likej 

they  have  indeed  a  ^w*  thattbej  //?<?,  but  are  <k*^,  />^.  5.2. 
With  th.fe  our  Proportion  me*  di  .3  rot. 

2.  But  fr#<?  believers  ;  i.e.  /#c/>  <ts  are  Knit  {  unto  Qhrlfi  by 
Internal  Implant  a.tionyLivingy  fink-bearing  tranches,  John  1  5.  j. 
Such  as  have  not  only  Chrifts  pitta-re  drawn  on  their  fore-heads, 
but  Chrifis  Spirit  quickning  their  hearts, Efhefa.i 7. Nathanaelsy 
Ifraelites  indeed,  John  1.47.  Jews  inwardly ,  Rom.  2.  29.  Such 
as  are  really  and  effectually  by  the  Spirit  and  Word  of  God  call'd 
out  of  aftateof/",  enmity ,  miferyy  into  an  eftate  oi  gracey  #- 
»/«»,  reconciliation;  fo  that  now  Chrift  Is  in  them,  and  they  /» 
Chrift  ,  John  17.  21,  23.  They  repofing  themfelves  in 
Chrifts  bofome  by  love ,  and  Chrift  dwelling  in  their  hearts 
by  faith.  Theft  are  the  Believers  our  Observation  in- 
tends. 

2.  #/^  £/W*  '/  ^'^ lt  **  rh*t IS  betwixt  the  Lord  Jefusy    and    Quefy  2* 
true  Believers  ? 

Sol.  1.  Negatively  \  whatkindeof  union  it  is  not. 

1 .  Not  a  groffey  catnap  corporeal  union  ;  not  a  union  of  bo- 
dies. Chrift  is  in  heaven ,  ^<7j-  1.  n.  &  2.  21.  we  on 
earth. 

i.'Upt  anhypoftaticalyperfona'  union;fuch  as  is  that  ineffable  uni- 
on ot  the  Divine  and  Humane  natures  in  the  perfon  of  our  Imma- 
nuel,  the  Lord  Jefus.  'Tis  indeed  a  union  of  perfon sy  but  not  a 
p?rfonal  union.  Believers 'make  not  one  perfon  with  Chrift ,  but 
(b)   on?  k:d? ,  and  that  not  one  body  natural 'y  but  tnyftical.  , 

True  indeed,  "the  Church  is  call'd  thrift,  1  Cor.  11.  12.    but  *iCor,ix.ij. 

Ccc  2  that 


380  The  true  Believers  Union  Serai.  18 . 

• 

that  is  meant  of  the  whole  Church  ,  made  up  of  head  and  mem- 
bers, which  is  Chrift  myfti <  al.  Now  'tis  not  rational  to  apply 
that  to  any  one  fingle  Believer,  which  is  proper  only  to  the 
whole  body.  Be  fides,  ihonld  there  be  a  pcrfonal  union  betwixt 
the  Lord  Jefbs  and  true  Believers,  then  would  there  be  as  ma'iy 
Chrilts  as  Believers.  But  to  us  as  there  is  but  one  Father, fo  but  one 
LordJefus,i  CV.S.6.Add,that  then  very  action  of  Believers  would 
be  of  infinite  value,  as  is  the  obedience  of  Chrifts  Humane  na- 
ture, by  reafon  of  its  hypoflatical  union. 

3.  Not  an  ejfextial  ,  fubftantial  anion  ;  not  fuch  an  union  as 
makes  Believers  in  any  wife  partakers  of  the  fub fiance  of  drafts 
Godhead,  Thofe expremons  of  Nazianz,en,Kpis-oToteiv}  &  ®io<vomv> 
of  old,  andEngliih'cbyiome  of  us  of  late;  viz..  Being  Godded 
with  Gody  ar.d  Chrifted  with  Chrift ,  are  harjh  and  dangerous, 
if  not  blaifhemw.  To  aver  that  Believers  are  partakers  of 
the  fubftance  of  Chriils  Godhead,  is  to  afcribe  that  to  Believers 
which  we  dare  not  affirme  cf  Chrijfts  Manhood  it  felf;    concer- 

c  *ffuyxv™f>  ning  which  we  fay  that  i:  was  infeparably  joyned  together  with 
*J^^*"  the  Godhead  in  one  perfon;  but  yet  (  c)  without  the  leaft  con- 
jiSJ" Concil.  vrpMy  c:mpofuion,  or  conftifon.     True  indeed  ,  Believers  are 
Chalccdon.      faidtobe  partakers  of  the  Divine"  (d)  nature-,    bur  how  ?  not 
rfiPa.  1.4.    of  Gods  fubitance,  which  :s  wholly  ihcommun 'cable ;  but  Belie- 
vers, by  the  exceeding  great  and  precious  promifes,  as  by  fo  ma- 
ny   Cond'dit-pipes   ,    have    excellent  graces   conveyed  unto  them 
whereby  they  are  made  like  to  God  in  knowledge,  righteoxfnetfe, 
and  true  hotneffe  ,    wherein    the  Image    of  Cjod   Which  was 
ftamp't  on  man  at  his  Creation  confifls.    Sp'hef.  4.- 24.  Cd. 
j.  10. 

4.  Not  fuch  an  union  as  mounts  up  Believers  t?  an  equality 
with  Chrift  in  any  resfett.  He  is  the  bleffed  and  only  Poten- 
tate, the  King  of  Kings,  and  Lord  of  Lords ,  i  Tim.  6.  15. 
In  all  things  he  batto,  and  mult  have  the  preheminence,  Col.  1.1 8. 
The  belt  of  Saints  have  but  their  Ephah,    their  Homer,    their 

EbhcC     \e  $'lnt  an<^  (  e)  meaftir2  of  excellencies  and  Divine  Endowments. 

But  now  Jefus  ChrilHn  his  Humane  nature  united  to  the  Divine, 

was  fan&ihed  and  anointed  with  the  Ho!y  Spirit    (f)  above  mea- 

f-Tohn  3.  \x.  fure  ;  we  have  but  our  mites,  drams,  fcruplesfm  him  are  hid  all 

&*V4*7'      l^z  treaJHres  of  wifdome  and  knowledge,  Col.  2.  3.   Our  Lord 

Jefus  >s  his  Fathers  (j  azophylacinm  ^  the  great  Magazine  and 

Store-houfe 


Serm.i8.  witb  Chrift  Jefw.  38 1 

Store-houfe  of  infinite  excellencies.  Itpleafed  the  Father  that  in 
hi.n  fhould  all  fulneffe  dwell,  Col.  1.19.  Yea,  in  him  dwells 
all  the  fuln^ffe  of  the  Godhead  bodily,  Col.  2.  9.  Three  gradati- 
ons, the  Cjodkuid,  the  fulneffe  of  the  GodheaJ,  nil  thefulneife 
of  the  Godhead  dwells  in  Chrift  bodily  ;  ^*tw»;  ;  i.e.  not  on- 
ly truly  and  reaUy7  in  opposition  to.  the  Ark^  and  Temple  in 
which  the  GoJhcad  was  tonally  •  but  perfonally,  to  diftinguiih 
the  indwelling  of  the  Manhood  of  Ch rift  from  all  occidentals  ex- 
trinfecal,  and  integral  unions. 

Thus   Negalively. 

2.   Poftively,      V/hai  kfnde  of  union   it  is,  thai  is  betwixt  the  gNoftra&ip- 

Lord  Jef/ts  and  tru:  B  lievers  '(g)  Cyprian  tells  us  in  the  ge-/'"5  cotjun&io, 

neral,  'tis  not  fuch  an  union  as  fpeaks  a  conjunction  of  perfons  ,  nr0?l  mifcctPer: 

r\'         r  u  r        r      '11  1 1        /•   >     fon-ass  nee  un.it 

or  a  connection  ot  natures  ;  but  a  conjent  of  wia,-,  and  confede^Jru^mt^sreci 

ration  of  affections  -,  but  this  is  too  lax  and  general;  more  parti-  affcclus   confo- 

cularly  ;  therefore  ;  it  is  ciat  &  cwfx- 

1.  A  spiritual  union;  Ke  that  is  joyned  to  the  Lord,  is  cm  dcrat  ydm&- 
Spirit;  i.e.  one  with  Chrift,  not  in  agrofleand  carnal,  but  spi-tes'  CyPr* 
ritual  manner.     As  man  and  wife  united  make  one  flejh,  Gen.  2. 

24.  fo  Chrift  and  Believers  united  by  the  Spirit  and  Faith,  make 
up  one  fpir'.'tuy.l  Chrift.  Believers  are  made  partakers  of  one  and 
ths  Jam:  Spirit  with  Chrift  ;  Chrifts  Spirit  is  really  communica- 
ted to  them,  and  abides  in  them, 

2.  ^A  myftical,  deep,  profound  union:  This  is  a  great  my  / erj 
faith  th*Apoftle,  butlfpeak  of  Chrift  and  the  Churchy  Ephef.5. 
s2.  We  read  of  tbnc  great  myftical,  darling  unions  -  of  three 
diftin£t  perfons  united  in  one  God,  1  John  $.  7.  of  two  dilUnft 
natures  meeting  in  one  perfon,  in  our  Jmmmuel,  Luke  1.  3^. 
Col,  2.9.  ot  two  diftinS  natures  and  perfons  united  by  one  Spi- 
rit., that's  the  mien  betwixt  Chrift  and  true  Believers.  This  is  a 
great  myftcry,  a  deep  union.  Hence  it  is  that  it  is  compared  to 
the  mystery  if  the  very  Trinity,  as  being  like  to  the  union  of 
perfons  in  the  Divine  nature.  Chrift  in  th:  Father,  Believers  in 
Chrift,  and  Chrift  in  Believers,  foh.  14.  20.  So  Chrift  prayes^ 
Joh.  17.  21.  that  they  all  may  be  one,  as  thou  Father  art  in  me, 
and  I  in  thee,  that  ahey  alfo  may  be  one  in  us.  Hence  maybe 
gathered  a  likpieft,  though  not  an  equality  of  m-on.  In  the 
union  betwixt  Chrift  and  Believers  ,  is  (hadow'd  out  the  uni- 
on betwixt  Chrift  and  his  Father.      This  is  one  of  the  great 

Arcana 


38 2  The  true  Believers  *Vmon       Serm.  \  8, 


Arcana,    Evangelii ;     *tfu    a    myftical  union. 

3.  And  yet  it  is  a  m:e,  real  union ;  not  a  fancy  only,  not 
an  imaginary  union,  not  like  the  union  of  the  mouth,and  meat 
in  a  drtam%  Ifa.  29.  8.  No,  but  we  are  as  really  united  unto 
Chrift,  as  the  members  of  the  body  are  to  the  head.  Hence  are 
fcEphcf.j.  30.  we  laid  to  be  (  h  )  members  of  his  body,  of  ■  his  fiejb  ,  and  his 
bones:  As  the  head  communicates  real  influences  co  the  body, 
fo  doth  Chrift  to  Believers;  communicates  to  us  his  Sp  V/>  £r.i- 
ces  ,  fulnejfe ,  ffiritual  light ,  ///V  ,  flrength ,  comfor:  >  Joh. 
1.  16. 

4«y4  clofejicarjlearjntimate  union :  Like  that  of  the  /W  with  the 
£0^  which  it  nouriuSeth.  Hence  Believers  are  faid  f*  <?<#  Chrifis 
ftefhy  and  to  drinks  his  bloody  John  6.  54.  Such  an  intimate  u- 
nion,as that  0^  poffeflive particle  is  r.otfuflicient to  expreffe  it-, 
not  faid,  my  Vineyard  is  before  me,  but  my  Vineyard  which  is 
mine,  is  before  me,  Cant.  8. 1 2. 

5.  An  infeparable,  perpetual^  indiffoluble   union.     A  marriage 

knot  which  neither   men,  fins,  forrows,  death,  norDivelsare 

able  to  dijfolve.    Who,  or  what  can  feparate  us  from  the  love  of 

God.'The  Apoftle  clearly  refolves  his  own  queftion  :  (/)  /  am  per- 

;  Rom  838  19  fwacietl  that  neither  life  nor  death,   &c.     Believers  are  held  in 

drifts  hand;  he  that  would  break  this  union,  muftfirftbe  too 

hard  of  fift  for  Chrift,  yea,  and  for  his  Father  too.    No  man 

jhall  pluck,  them  our  of  my  hand  ;  my  father  is  greater  than  ally 

and   no  man  can  plucky  them   out  of  my  Fathers  hand,  Joh. 

10.  28,  29.     And    thus     we    have    difpatch'c    the  fecond 

Queftion. 

3.  What  are  the  efficient  caufes  of  this  union? 
S$L  1.  The  efficient  caufes  of  this  union  are  either  principal, 
or  left  principal. 

1.  Principal;  and  fo  this  great  work  of  union  being  opus  ad 

extra ,  'tis  indivifum^  and  fo  afcribed 

£iPa.  y.  10.       I*  In  common  to  the  whole  (  k^)  Godhead.    Hence   we  are 

John  £.44,4?'  ^2lI&  t0  ^e    ca^  h    Go^  the   Fat^   *****  the   fdlmfhip 

Ephef.2  6,7-  of  his  dear  Son,    1  Cor.  1.  p.     So  likewife  this  union 

is    afcribed   to   the    Sonne.     The    dead    (hall    hear    the 

voice  of  the  Sonne  of  God  And  livey  Jfch.  $.  2j.  &  Joh. 

10.  1 5. 

2.  But 


Serm.  18.  with  ChriH  Jefos,  383 


2.  Buc  more  efpecially  the  Spirit  of  God  in  a  more  pecu- 
liar fenfals  fa  id  co  be  the  principal  Author  of  th;s  union  : 
He  ic  is  that  knits  this  marriage  k*ot  betwixt  Chrift  Jefus 
and  true  Believers.  Look  as  (I)  Creation  in  fomereipeft/ a&s4.24; 
is  appropriated  to  the  Father,  ( m  )  %^demftion  to  the  Son;  m  i  Pct.i.  \%. 
fothe  Application  of  that  Redemption  to  the  UclyGhoft. 
"Tis  by  on:  Spirit  that  we  are  ail  baptised  into  one  body  , 
1  Cor.  12.  13.  'T*s  by  the  Holy  Spirit  the  Comforter, 
That  we  are  convinced  of  Jin,  righteoufneffe  and  judgment, 
Joh.  1 6.  75859.    TSs  by  the  Holy  Ghoft  that  we  an  renewed, 

Tit-  3-  J- 
2.  Lcjfe  principal,  or  the  means  or  mflruments  of  union. Thefe 

are  twofold  ;  outward,  inward. 

1.  Outward  i  Generally  all  the  Ordinances  of  God;   by  the    ,  , 
Ordinances  it  is  that  we  come  to  have(»)  acquaintance  -yn  *°u 
that  is,  union  and  communion  with  Jefus  Ghrift.     'Tis  by 
thefe  golden    pip:s  jhat   golden    oyle    is  conveyed   to 
us    from    that   golden   Olive  ,    Zech.  4.    12.     More 
efpecially. 
I.   The  Word  read,  preach' t ,   meditated  on,   believed,   im- 
proved.'  'Tis  by  /^mgandlearringof  the  Father  that  we 
come  to  Chriit,  Joh.  6.  44,  45.     The  Holy    Scriptures 
were  written  for  this  end,  that  through  them   we  mig! t 
have  fellowship  with  the    F  ther    and    bis   Sonne,     I  Joh. 
1.  3.  The  way  to  haveChri&s  company,  is  to  keep  Chrifl  s 
wo^ds,  Joh.  14.  23. 
2.     The  Sacraments  ,    thofe   ipiritual    Seals    and   Labels 
which  God  hath  hYt  to  bis   Covenant  of  Grace. 
I.   Baptime:    By     ne  Sfirit    we    ar:  bs.ptizSd    into  one  body, 
1  Cor.  12.  13.    Hence  we  are  faid  to   be   buried  with 
Chrifl   b     Bapti  m.     mo  death,  Rom.  6. 3,4.  Baptifme 
flyied  tie  L  verof  re. ;xcrat'.on\T\t.  3.  f.    By  Baptifme  we 
put  or:  thrift,  Gal.  |.   7. 
2. 77;<f  L  r^/  5$$p*r  ;  this  is  a  great  means  of  ftrengthnixg  and 
«>/<   ncing  our  u4.io'S  and  advancing  our  communion  with 
Grift  Jefus.  We  are  all  made  to  drinkjxto  o:e  Spirit,  1  Co:0 
1 2. 1  ?.  H^nce  that,  1  f~  or. 10.16.  The  bread  which  we  break, 
is  it  not   the  comm'tn:  n  of  [wans,  arg  ments  ,    evidences 

of  our  communion    with  )  the  body  of  ckift.     The 

wine 


3«4 


The  true  Believers  Vmon  SeriiuS, 


wine  which   we   drink^ ,     is    it  not   the  communion    of  the 
blood  of  Chrift  ?  Thus  much  for  the  external  means  of 
union. 
2.  Inward  jntcrnalfwtrinfecd  means  of  union  on  mans  part; 
i.e. faith  :    Not  a  bare  hifioncal  ^miraculous,  temporal  dead 
faith',   No,  but  a  living ,  workings  juflifying,  faving  faith. 
Chrift  comes  to  dwell  in  our  hearts  by  faith,   Ephef.  5. 17. 
Tisby  faith  alone  that  we  receive  Chrifty  Joh.  1. 12.  That 
we  come  unto  himy  and  feed  upon  him,  Joh.  6.  56.  'Tisby 
faith  that  a  Believer  lives  in  and  to  Ckrifi^  and  Chrfft  lives 
in  and  for  a  Believer,  Gal.  2.  20. 
Thus  much  for  the  Explication  of  the  termes  of  our  Proporti- 
on,  for  the  fixing  of  it  on  a  right  Bafs.    I  now  proceed  to  the 
fcoi'd  part  of  my  difcourfe  ;  vU. 

Now  That  there  is  fuch  a  ffiritual,  mystical,  real,clofe,in- 
2*    Confirm*  fcp arable  union  betwixt  the  Lord  Jefus  and  true  Believers ,    ap- 
pears three  ways. 

1 .  From  thofe  many  fynonymical  terms ,    and   equivalent  ex- 
freffions  vrh.reby  the  Scriptures  hold  forth  this   union.     Chrift  is 
fa  id  to  be  in  Believers,  Col.  %.  27.    Eom.  8.  10.     To  dwAl  in 
them,  Ephef.  3. 17.  To  wall^  in  them,  2  Cor.  6. 16.  So  are  Be- 
lievers faidto  abide  in  Chrift,  as  he  abides  in  them,  1  J0&4.1& 
&  Joh.  15.  17.  To  dwell  in  Chrift,  as  Chrift  in  them,  joh.6.56. 
To  put  on  Chrift,  to  be  cloathed  with  him,  Gal.  3.  27.     Each 
of  thefeexpreflions  clearly  import  that  near  and  intimate  union 
that  is  betwixt  the  Lord  Jefus  and  ttue  Believers.    The  King  of 
Saints  hath  two  Man  ft  on  hwfes  ;  one  in  heaven,  the  Throne  of 
his  glory  ;  another  on  earth,  a  Tabernacle  of  flefh,  the  heart  of 
a  Believer,  which  is  the  feat  of  his  delight,  Zrov.  8.  31.  his  leffer 
Heaven,  If  a.  ^7.  1  %.  —  66. 1,  2. 

2.  Front  thofe  fcvcral  fmilitudes  by  which  the  Script/ires  fha- 
dorv  out  this  union.  Believers  are  faid  to  be  lively  floncs>i  Per. 
3.4,5,  •$.  Chrift  the  liviug  foundation,  the  chief  comer- ftene 
on  which  they  are  built,  £pkef.  2.  20,  21.  Believers  are  ftyled  li- 
ving [ranches.  Chrift  the  true  Vine,  into  whom  they  are  en- 
grafted, and  in  whom  they  bring  forth  fruit,  fob.  1  ?.  1.5.  Chrift 
the  faithful,  loving,  difcreet  Bridegroom)  Believers  his  Loyal, 
Affectionate,  obedient  Syoufe ,  Ephef.  j.  V>  '*■  Cant.  2.  16. 
—  5.  i.  Believers  are  intitled  Chrtfts  body,  Ephef.  1.  23.  Bene 

of 


Serm.  i  $.         with  Cbriji  ]efns.  58 ^ 

of  his  bone,  flejh  of  his  flefh,  EFhef.  ^ .  50.  Chrift,  the  Believers 
heady  Ephef.  1.22.  In  a  word,  the  head  and  myftical  body  are 
call'd  Chrift,  1  Cor.  12. 1 2.  Inallthefe  Refemblances,  he  thac 
runs  may  read  the  union  betwixt  Chrift  and  Believers,  fourtrayed 
out  to  the  life  unto  us. 

3.  From  that  communion  which  there  is  betwixt  Chrift  and 
true  Believers.     Omais  commumo  fundatur  in   unione  :   Commu- 
nion where  ever  it  is,  of  neceflity  argues  union ;  as  the  effect  ne- 
ceffarily  implies  the  caufe.    Believers,  they  communicate  with       r 
Chriftinhis/*/w/?,Joh.i.i6.  Inhis  (  0)  merits,  which  areas  'sola  pro  nobis' 
fully  im\u:ed  to  Believers  for  Juftification,  as  if  his  fufferings  had  fu/e cphfine 
X  been  by  them  endured,  or  the  debt  by  them  fatisfied.    In  his  life  mentis  malu 
and  graces ,  by  habitual  and  real  infuiion,  and  in-dwelling  of  his  poimm^t  ncs 

Spirit  to  SanUification,  1  Cor.  1.2.     In  his  privilcdres  and  du-tVUmS™h% 

K .         r    l  t  •     //        t    l     s   zr>       ,  6    nis  mentis  con- 

mties;  fucn  I  mean  as  are  communicable.     Is  he  a  King  ?     a  femmmHr  grgm 

Trie  ft  t  So  are  Believers,  Rev.  1.6.   A  R0y.1l  Friefthood,  1  Pet.  turn.  Aug. 
2.9.  Is  he  a  Son  ?  an  Heir  by  Nature  ?  Saints  are  fo  by  Adopt  ion. 
Joint-heirs  with  Christ,  Rom.  8. 1 7.    Inhis  Victories  ;    Belie- 
vers are  more  than  Conquerours  through  him,  Rom.  8.  37.     In 
themidftof  their  enemies  infukations,  and  their  own  diftrefles ; 
yea,-  even    in  and  by  death  kfelf,  the  victory   is ftill  theirs  : 
In  his   Triumphs  and   Glory  -,    they  {hare  with  him  in  his 
Throne  •,  aH  that  Believers  are  is  from  the  Grace  of  Chrift,  1  Cor. 
1 5. 10.     *s4U  that  they  do,  is  from  the  ftrength  of  Chrift,  Phil. 
4. 13.    So  that  they  do  not  fo  properly  live,  as  Christ  in  them  , 
Gal.  2.  20.     On  the  other  fide ,  Chrift  communicates  in  the  Be- 
lievers graces,  affect  tens  ,  duties.     He  gathers  myrrhe  and  ffice 
out  of  their  Gardens,  eats  of  their  honey  and  honey-comb,  Cant. 
^.  1.     Their  man-drakes  are  laid  up  for  their  Lord.     As  they 
live  in  the  Spirit,  fo  they  wall^in  the  Spirit,  Gal.  5.  25.   They 
tune  their  fouls  to    his    key ;  their  (p  J    voice  is  fwcet  in  his  p  Cane.  a.  14. 
Ears;  their  countenance  is  lovely  in  his  Eyes ;  all  that  Believers 
are  is  from  {Thrift ,   and  therefore  all  that  Belivers  have  is    to 
Chrift.     What  they  receive  in  UHercy ,    they  return  in  Duty. 
Thus  from  this  mutual  communion,  weconclude  a  clofe  znddear' 


umen. 


And  now  our  Proportion  being  thus  cleared  and  confirmed,! 
defcendtothe  third  thing  promifed,  and  that  is 

Ddd  3.  Application, 


386  The  true  Believers  Vnion  Serm.i8. 

3.  application,  which  I  ftiall  couch  under  thefe  fours  Heads, 
viz:.  Information  ,  Examination  ,  Confolation  ,  Exhorta- 
tion. 

1 .  Information.  Are  believers  thus  clofely  united  unco  (Thrift  ? 
Hence  fee, 

1 .  The  crimfon ,  Tynan  tincture,  the  fcarlet  dye  of  their  Jin  , 
who  eppo  e,  opprefi,  per  fee  ute  true  believers.  Poor  fouls,  licclc 
do  they  think  or  know  what  they  do  ;  viz,,  that  they  wound 
Chrift  through  believers  fides.    Believers  are  united  unto  Chrift; 

I  Gcn.3.1?.  *  therefore  when  the  feed  of  the  Serpent  (q.)  bruifes  their  heel, 
it  muft  needs  have  an  inptence  on  £  hrift  thir  head  ;  who  thou°h 
he  hath  no  pafjion,  yen  hath  he  much  compaffion^  and  in  all 
their  afflictions ,  is  afjlitted ,  Ifa.  63.  9.  In  touching  them,  they 
touch  the  apple  of  his  eye,  Zech.z.%.  Saul,  Saul,  why  per fe cute fi 
thou  me}  Ads  9.4.  fo  cryes  the  Head  in  heaven ,  while  Saul  treads 
on  the  /W  on  earth. 

2.  Hence  learn,  *A*  heighth,  lengthy  depth,  aud  breadth  of 
the  love  of  Chrift  thatpaffeth  knowledge  ,  to  believers  beyond  and 
above  all  ether  sin  the  world.  Qh  Beloved  ,  that  the  Lord  foould 
have  other  plants  in  the  woods  and  watte  ground,  let  them  alone 
in  the  Wilder  nc^e,  fuffer  them  to  grow  up  to  be  ft  fuel  for  eter- 
nal flames,  and  make  choice  of  them  (who  by  nature    are    as 

r  Rom.  xi.  1 7.  ypi1^  (r)  olives,  as  the  worft  )  and  ingraft  them  into  him- 
felf ,  who  is  the  True  O  ive  ,  and  make  them  partakers  of  his 
fulneffe  !  that  he  fhould  cull  them  out ,  who  are  by  nature  dead 
intreffajfes  andfinnes,  and  implant  them  into  himfelf,  raife 
them  up  together ,  and  make  them  ft  together  in  heaven' y  places 
with  himfelf!  Oh  this  fpeaks  love  beyond  exprefftov,  beyond/- 
magination\  This  argues  grace  ,  riches  of  grace,  exceeding  riches 
of  grace,  Eph.  2. 1,4,5,^,8. 

3.  Obferve  hence  not  only  the  leve  wbich  Chrift  vouchfafes 
to,  but  the  high  honour  which  l.e  caftsupon  bdicvers.  Was  it 
an  honour  for  {JMordecai  to  be  clo.it  ed  with  tAhafbucrus  Royal 
apparel,  to.ide  on  the  Kings  ftvrfe ,  having  the  Royal  Crown  on 
his  head?  Either  6.  11.  uhar  an  honour  then  was  it ,  for  a  poor 
Eft  her  to  be  taken  into  the  Kings  b:dand  bop  me}  Eft her  2.1 7. 
}fit  feemed  not  a  light  thing  in  T>azids  eyes,  but  rather  an 
high  dignity  to  be  fon  in  law  to  a  King  ,  what  is  it  then  to  be 
united  to  a  God  ?  the  higheft  pitch  and  pinnacle  of  honour ; 

this 


, . , 

5crmui8.  with   Chrifl  Jefa.  387 

7hx;thQEta>  the  Neplus  ultra  of  true  dignity  ;  an  honour  not 
vouchfaft  by  God  to  thofe  glifterlng  Courtiers  of  heaven,  the 
^Angels.  True  indeed,  they  are  Chrifts  fervants,  fubjefts,  no: 
his  members.  To  which  of  the  ^Angels  faid  he  at  any  time , 
Thou  art  bone  of  my  bone ,  flefh  of  my  flefli?  Chrift  took^  not 
on  him  the  nature  of  Angeh,  but  is  united  to  thzfecdof  lAbraham^ 
Heb.2.i5. 

4.  hence  we  conclude  the  ft  ability ,  fixednejfe ,  per  fever  at-ce 
of  the  Saints  In  their  eftate  of  grace.     Here,  here,  believers,  is  a 
firme  bafts,  on  which  to  build  the  Saints  constant  progreffe  in 
the  paths  of  hollnrfi,  till  they  fully  arrive  at  their  Port  of  hap- 
plneffe.    True  believers  are  united    unto  Chrift  •,   They  live   in 
Chrift,  and  Chrift  In  them;  their  life  is  hid  with  Chrift  in  Cjod, 
Col.  3.3.     Therefore  mauger  the  malice  and  power  of  all  un- 
ruly corruptions  from  within  ,  of  all  fubtile  temptations,  violent 
ajfaults,  decoying  fmiles,  or  threatening  frowns  from  without, 
they  muft  and  fhall  perfevere.    (  /. )   Kept  they  are,   and  ftiall ,  w^«,w  - 
be  by  thepo.-er  of  that  Ckrift ,  to  whom  they  are  united  through  Kept  as  by  a 
faith  unto  falvari.n,  i  Pet.  1.5.    Whil'ft  there  is  fap  in  Ch rift  Garrifen. 
their  root,it  fhall  afcend  into  the  true  Branches.    Job,  n.  16. 
and  4. 14.  Let  the  raine  defcend,  and  the  floods  come,  and  the 
winds  blow,  and  beat  upon  thefe  living  ftones,  thefe   fpirkual 
Houfes,  they  fhall  not  (t.)  fall  totally,  finally ,  for  they  are   built  'Mat.7.i?# 
on  that  Rock^of  Ages.    True  believers  are  Chrifts  (Members  ,Ik.*$.4. 
andfhould  helofe  the  leaft  of  them ,  he  would  be  a  maimed,  an 
ImperfcB  Chrift,  I  Cor.  12.27.      Pf  r^°fe  wh°m  thou  haft  given 
me  ,    I  have  not  loft  one ,  J ch.    17.    12.     True  Believers    are 
Chrifts  Sfoufe  t  married  to  him   ,    and  whatever  men  have 
done ,  or  may  do ,  Chrift  will  not  give  a  Bill  of  utter  Divorce , 
Jer.3.14. 

5.  See  here  a  rational,  [olid  ground  ,  for  the 'Protectant  Do- 
fir  ine  of  the  imputation  of  Chrifts  rlghteoufnefi ,  and  the  merit 
thereof  to  true  Believers  ,  again  ft  the  cavils  ani  calumnies  of  the 
Phanfalcal ,  felf-juftifying  Pap'fl.  Our  union  unto  Chrift,  is  the 
great  foundation  on  which  we  build  our  communion  with  Chrift. 
Chrift  is  united  to  believers;  one  with  them,  their  Head ,  their 
Surety,  (  who  in  eonjpeftufori,  is  but  one  perfon  with  the  debtor) 
and  this  byh'S  own  voluntary  undertaking,  the  debtors  confcnty 
and  the  Judges  approbation:   therefore  *  irrational,  jirfr,  equal, 

D  d  d  2  that 


2 88  the  true  Believers  Union     Serm.  18. 

that  what  our  Chrift,  our  Head,  Reprefentaive  ^  Surety ,  hath 
done  and  fnffcred  for  us ;  and  that  nor  only  bono  noftroy  for  our 
good ,  but  loco  noftroy  in  our  Head ,  fhould  by  God  our  Judge 
be  imputed  to  us.  That  fince  our  Head  and  Surety  was  made  fin 
for  us>  wh)  knew  no  fin  ,  we  fbouldbe  made  the  right  confine  fie  of 
God  in  him ,  2  Cor.  5.21.  That  fince  he  harh  borne  our  grief sy 
and  carried  our  [arrows ;  fince  he  was  wounded  for  our  trarfi- 
treflionsy  andbruifed/W  our  iniquities ,  'tis- but  juft  that  our 
^peace  fhould  be  obtain'd  by  his  chaftifements^nd  that  by  hisfiripes 
•we  fhould  be  healed^  Ifa.  $  3.4,  ^^6^bcc. 

6.  If  believers  ,  &c.     Hence  we  gather  a  cogent  y  and  conclu- 
five  Argument  for  the  Saints  bleffed  RefurreUion  at  the  laft  day. 
Chrift  the  believers  Head  is  rifen :  rifen  as  the'r  Head :  rifen 
{is  the  fee  ond  Adam.  From  hence  the  Apoftle  ftrongly  argues  for 
the  Saints  glorious  refurrettion,   1  Cor.  I  5.  I  3,  14,   1  5,  &c.  If  the 
head  be  got  above  ,  furely  the  body  fhall  not  away  lie  under  wa- 
ter.    True  indeed,  the  ungodly  and  unbelievers  fhall  be  raifed  al- 
#2, Cor.?.  Io.  t°>  ^Dan'  I2»  *•   Joh.  5.39.  There  fhall  be  a  (u.  )  general  re- 
fmreUim  of  the  dead ,  both  of  the  juft   and  unjuft ,  Atts  24. 
1 5.  and  1 7.  31.    But  here's  the  difference;  The  bodies  of   the 
wicked  fhall  be  raifed  up  in  difhonour  by  Chrift,  as  a  powerful 
and  offended  Judge ,  ^£#5.27,28,29.    To  receive   their  juft 
•fientence  and  condemnation  ,   2  Thefi.  1.  6,  8>  9.  Matth.  25.  33. 
But  the  ^/W  of  believers,  by  the  Spirit  of  Chrift,  andbyver- 
tu?  of  his  refurreBion ,  as  their  Head ,  fhall  be  raifed  in  power, 
fpiritual,  incorruptible,  and  made  like  to  his  glorious  body,  \  Cor. 
15.20,22,23,42,43,44.     Becaufie  he  lives ,  they   fhaU  live  alfoy 
and  have  livery  and  feifin  given  them  of  thofe  joyes  and  glo- 
rye?,    which  neither  eye    hath  feeny  nor  ear  heard ,  nor  can  enter 
into  *he  heart  of  man  to  conceive ,  1  Cor.  2.  9.  and  fio  fhall  they  be 
ever  with  the  Lord ,  1  Thefi  4. 17.  Thus  much  by  way  of  Corol- 
lary for  information  of    the  judgement.     I  now  proceed    to     the 
fe'.ond  Vfey  which  more  immediately  reflects  on  the  heart  and 
life  ;  and  that  is  an  Ufe  of, 

2.  Examination ,  Whether  there  be  really  and  indeed  finch  a 
:j)iritualy  clofie,  intimate  union  betwixt  our  fouls  in  particular , 
and  the  Lordjefius.  To  this  purpofegiveme  leave  to  put  the 
probe  into  your  confeiences,  by  a  ferious  propofal  ofithefejW 
Qucftions. 

Queft, 


erm.iS.  with  Chrift  Jefusl  389 


Queft.  I.  Hath  Chrift  given  unto  yon  his  holy  Spirit}  He 
that  isjoyn'd  to  the  Lord,  is  one  Spirit,  faith  the  Text.  If 
any  man  have  n*t  the  Spirit  of  Chrift,  he  is  none  of  his,  (  w,  )  w  x  J°h.3«  24 
Rom.  8. 9.  Whatever  member  is  really  united  to  the  Head , 
hath  a  natural  ffirit;  afoul  enlivening  of  it ,  anda&ing  in  ir. 
So  faith  the  Apoftle  ,  Hereby  know  we  ,  that  we  dwell 
in  him  ,  and  he  in  hs  ,  became  he  hath  given  ns  of  his  Sj,  hit , 
I  Joh.  4. 1  3. 
Now  this  Spirit  where  ever  it  is,  it  is, 

1.  A  praying  Spirit ,  a  Spirit  of fupplic ation  •>  of  faithful,  fin- 
cere,  fervent,  conftant ,  humble  fupplication ,  Zech.  12.  10. 
Ask  then  thy  foul ,  Canft  thou,  Doft  thou  go  to  God,  and  cry  as 
a  child,  with  reyerence  and  confidence  ,  Abba-Father •,  Rom. 
8.15.  Does  this  Spirit  help  thine  infirmities?  Rom.  8.  25.  and 
enable  thee  tounderftandboth  for  whom,  and  what,  and  how 
thy  prayer  is  to  be  made  .?  Does  it  work  and  quicken  in  thy 
heart  (  at  leaft  at  fome  times,  in  fome  meafure)  fuch  apprehenfions, 
affeUions  and  graces,  as  are  requifite  for  the  right  and  acceptable 
performance  of  fo  heavenly  a  duty  } 

2.  A  mourning  Spirit,  It  puts  a  believer  into  a  dove-like 
frame,  E^el^.y. 16.  mourning  for  the  lolfe  of  its  Mate :  yea, 
mourning  for  the  offence  of  a  gracious  God ,  as  for  the  loffe 
of  an  only  fome  y  Zeeh.12.  10.  Tell  me  then  poor  foul,  Art 
thou  apt  ever  and  anon  to  fir  ike  on  thy  breaft  with  the  contrite 
Publican  ?  (  x. )  to  f mite  on  thy  thigh  with  broken-hearted  £phra-  x  Jer.3 1. 1$, 
im  ,  and  in  an  holy  confternation  of  fpirit ,  to  ask  thy  felf,What, 
oh(j}what  have  I  do?.*:  f  Does  thy  Gods  botcle,and  thy  tears  there-'*'  'er,S  6' 
in,  for  fin  as  fi nyfpeak  for  thee  ? 

l.Afanclifying  Spirit-,  (*.)i  Pet.  r.  2.  and  that  with  refpeft  u      i,€'  "' 
to  fins, graces*  duties.  _,    - 

1.  Swxes.  The  Spirit,  wr.ere  ever  it  is,  mortifies  the  deeds  of 
the  flefihy  Rom.  8. 1  ?.  Speak  then,  is  thine  old  mm  crucified  (  at 
leaft  as  to  dominion  )  with  thy  Chrift  >  Romt  6.  6.  more  efpeci- 
ally,  (  not  to  fpeak  of  thy  moregrofle,  dangerous,  difhonou- 
rable  fins )  Doft  thou  fpit  out  the  fweet  morfelundzx  thy  tongue? 
Doft  thou  with  Samud,  hue  thy  delicate  Agagin  pieces .?  with  *p&  x8 z* 
'David^ktep  thee ftqm*  thine  iniquity ,  that  iniquity  to  which 
thy  constitution,  cuftome,  calling ,  inter  e  (I,  moftly  incline  thee  ? 
what   fay  ft  thou  to  thy  Jfaac,  Ben j  amine,  Abfohm,  Dalilah  3 

Dddj  HerodiiU 


g^o  The  true  BtlitvtrtVnion  Serm.18. 


flerodias,  the  Calves  at  Dan  and  Bethel}  Tell  me ,  Art  thou 
apt  fadly  to  remember  thine  own  evil  wayes,  ani  '.o  loath  thy  (elf  in 
thin:  own  fight  for  alt  thine  iniquities  ,  and  for  all  thine  abominati- 
ons ?  Ezek.3631. 

2.  Graces.  Speak  Believer,  Art  thou  renewed  in  the  Spirit  of 
thy  mind?  hath  the  Spirit  of  God  rc-inftampt  that  glorious  1- 
mage  of  God,  viz..  Knowledge ,  Right e'oufneffe,  and  true  Hell 
nejje,  which  thou  loft  in  ayidam}  £/?  W.  4.  24.  As  thy  cloa- 
thing  is  of  wrought  gold-,  fo  efpecially  is  all  thy  glory  ,  thy 
chiefeft  glory  within}  Doftthou  find  thy  graces  ftirred  up,  in- 
creaft,  and  ftr.ngthened  with  might  by  the  Spirit  in  the  Inner- 
man  f  Eph.  3.  16.  Hath  the  North-wind  fo  rifen,  the  South- 
wind  fo  come  ,  and  blown  Hpm  thy  Garden,  that  the  fyices  there- 
of flaw  forth?  Cant.  4. i<5.  In  a  word,  Doft  thou  more  and 
more  grow  in  grate  ?  2  Tet.  3. 18.  Beholding  the  glory  of  the 
Lord,*art  thou  changed  into  the  fame  image  from  glory  to  glory , 
even  as  by  the  Spirit  of  the  Lord}  2  Cor.  3.  18.  Art  thou  ftill 
perfecting  holinejfe  in  the  fear  of  God  }    2  Cor.  7.  1 . 

3.  Duties.  Where  ever  the  Spirit  is,  it  caufeth,  eff equally 
caufeththe  man  to  walkjti  Gods  S  atutcs,  to  keep  his  judgements, 
and  to  do  them,  Ezek.  36.  27.  It  worketh  in  believers,  both 
to  will  and  to  do,  Philip.  2.  i}.  To  performe  natural,  mo- 
ral, fpirituai  duties,  to  ffiritual ends,in a  fpirituai manner :  and 
that, 

1.  Freely.  Where  the  Spirit  of  the  Lord  is,  there  is  liberty  <, 
2  Cor.  3. 17.  Chrifts  people  in  the  day  of  his  power,  are  a  wil- 
ling people  ;  volmtiers  in  his  fervice ,  Tfal.  no.  3.  What  [by 'ft 
thou,  art  thou  dragd  to  duty  ,  as  a  Bull  to  a  ftake  ,  as  a  Swi-ne 
to  (laughter  ?  or  rather ,  is  it  thy  meat  and  drinks  to  do  thy  Gods 
will?  John 4.  34.    Do  thewayes  ofwifdome,  feem  wayes  of 

Prov,3. 17.      *pleafantnejfe  to  thee  ?  and  all  her  paths ,doft  thou  look  upon  them 
as  pefice  } 

2.  Regularly.  Thofe  that  live  in  the  Spirit ,  walk^  in  the  Spi- 
rit, Gal.  5.25.  i.e.  by  the  Spirits  light,  according  to  the  Spi- 
rits rule,  the  Word  of  God,  the  great  ftand«rd  of  Truth.  What 
then,  doft  thou  kindle  a  fire  on  thine  own  hearth  ,  andcompajfe 
thyfelf  aboutrvith  thine  ownffarkjes  t  d  ft  thou^f/^  inthd'ght 
of  this  fire ,  and  in  the  (parks  that  thou,  haft  kindled  t  my  mea- 
ning is,  Doft  thou  forfake  theLw  andTeftimony,  GodsrW 

and 


Scrm  i3.  with  Chrijt  Jsfns.  39 1 


*ndp/&w,  and  follow  the  guidance  of-that  ignis  fawns,  thy  re- 
ined re  a' on  ,  or  others  corrupt  example  or  a  pretended  tra- 
dition, or  fome  extatical  %jv  elation  contrary  to  the  Word  I 
Allrhefe  will  lead  thee  into  boggs,  and  this  ihaltchou  have  of 
Gods  hands ,  Tbv*  \h ait  lie  down  m  jorrow ,  Ifa.  50. 11.  But  if 
fo  be  the  infallible  Word  be  ihy  Rdfcj  and  thou  walkeft  accor- 
ding to  it,  then  peace  be  u  oxt-hee,  as  upon  rheffraelof  God,Gz\, 
6.1 6.  So  much  for  che  fir  ft  query. 

Queft.  2.  Do  J)  Chrift  {a,)  dwell  in  thy  heart  by  faith  ?  viz,  *Eph.3.i7. 
by  fucha  faith  as  purifies  \\\z  heart ,  as  works  by  love,  to  God. 
the  Word,  Saints,  enemies,as  ozercome  s  zht  world,  its  Midia-, 
nitifh  fmiles,  its  Jnakjn.lik^  frowns  f  Ifthouiuft  fuchafaith, 
remember  it  as  an  infallible  and  momentous  truth ,  That  faith* 
application  of  Chrift  t>a  Believer,  ifaving,  is  al wares  joy n'd 
with  a  Believers  Application  of  himfelf  to  £'/brf#*.  If  the  Spoufe 
avers  Chrift  to  be  hers  ,  My  Beloved  is  mine  ;  foe  as  freely  ac- 
knowledges thatfheis  Ch>ifts,  I  am  his ,  Cant.  2.  \6.  Ts 
with  a  Believer  and  Chrill  in  this  cafe,  not  as  with  a  man  cla- 
tbing  about  a  Tree,  but  as  with  two  loving  friends  mutually  em- 
bracing each  other.  Ask  then  thy  foul,  thy  conference ,  Canft 
thou  truly  fay  with  David,  Lord  faveme,  Iam:hine?  Pfal.np, 
94.  Doft  thou  indeed,  not  only /<?*#  on  thy  Be'oved,  but  c.'eave 
to  thy  Chrisl  with  f.dlpurpofe  of  heart  ?  Acls  it.  23,  Does  it 
content  thee  to  apply  Chrift  to  thy  foul,  only  as  a  plaifter  to'a 
wo'And ,  to  have  heJing  from  him  ?  or  not  rather  as  a  feat  to 
the  wax,  which  takes  an  imfreffion  from  it  ?  Hath  thy  faith 
two  hands!  a$  with  the  one  thou  pretendeft  to  lay  hold  on  thrift , 
doft  thou  with  the  other,  refgn  up  ihy  felf  to  Chrift  ?  Art  thou 
apt  with  the  Romane  Sp  ufe  to  fay,  Vbi  t»  Caus,  ibi  egc  Caja} 
Ar.  thou  as  ready,  whenh*  propofes  the  ftricteft  precepts,  to 
fay,  Lord  I  am  thin  ,  as  when  he  proclaimes  the  fweeteft 
promir:st  to  fay,  Lodth  u  art  mine  ?  Art  rhou  as  ready  to  of- 
fer up  thy  "felf*  burnt-offering,  an  Holocaust  .  Rom.  12.  I.  to 
God  i 1  obedience  ,  as  to  tender  for  thy  felf,  thy  Chrift ,  as  a  fin- 
cjfering  for  fatish&ion  ?  Lev.^.j.  (b.)  Oh  examine  thy  heart  b  1  Cor.  13-5. 
fincerely,  whether  thou  art  thus  in  the  faith;  or  lather,  whether 
fuch  a  faith  be  in  thee.  That's  the  fecond. 

Queft.   2.    Dofl  thou  crucifie  the  flejh  with    its    affe&iws    and 

lufts }    They  that  are  united  unto  Chrift  do  fo,  Gal.  ^  24.  Rom. 

8.  j<, 


iQi  The  true  Believer*  Zf  won         Serm.iS* 

8.13.  Doftthou  deteft,  loath,  hake fin,  all    fin,    in  thought, 
word,  deed  ;  and  that  not  fo  much  £01  its  effetts ,  as  its  nature! 
doft  thou  hate  it  rather  as  hell,  than  for  hell  f  That  is  our  duty  , 
dmsvywlst*  (c'^  ^0In•  I2*2-  is  it  our  fincere  endeavour}     Didft  thou  ever 
'  groan  out  under  the  fenfe  of  that  intolerable  burthen  ?  of  that 
Wof  that  lies  in  thy  bofome?  does  it  make  thee  cry  out  as  Taul, 
O  wretched  man  that  I  am ,   Rom.  7.24.    Doft  thou  when  thou 
appeared  before  the  Lord  in  prayer ,  or  at  his  Word,  or  at  a  Sa- 
crament ,  put  thy  Uriah,  thy  deareft  darling finnes  in  the  front 
of  the  Battle,  that  when  Chrift  difcharges  his  keeneft  arrows, 
they  may  be  fure  to  be  hit  and  jlalne  i    When  God  fends  a  Tern- 
fejiy    is  it  thy  firft,  greateft  care  to  throw  thofe  Jonahs  over- 
board ?    when  God  feems   to  beleaguer   thee  with  fbarp  and 
threatning  providences,  is  it  thy  main  endeavour  to  caft  the  heads 
of  thofe  Sheba's  over  the  Wall  ?  But, 

Queft.  4.  Art  thou  a  new  creature  ?  he  that  is  in  Chrift  >  is 

fo,  2  tor>  ?•  l7-  Haft  thou  a  new  head,  heart,  lip,   life}  canft 

thou  now  properly  fay,  Ego  non  fum  ego  ?   is  the  Lyon  become 

a  Lamb  ,  the  Raven  a  Vove,  the  Wolf  a  Kid ,    the    persecutor 

a  Treacher,  or  more,an  Adrrer  of  Chrift  Jefus  ?  Doft  thou  ad 

fiom  new  principles^  the  Spirit  of  Chrift  ,   Szel^.  36.  27.   faith  , 

faCorj.14.   Gal.  2.  20.  conftraining*  love,  filial  fear?  Jer.  32.  40,    Doft 

thou  act  for  new  principles,  that  thou  mayft  preferve  them  in 

thyfelf,  and  propagate  them  to  others  ?  AElsi6.ig.  Doftthou 

now  level  at  new  ends,  the  beft,  ththighefi  ends?  is  thy  main 

fcopeand  aimenownot  fomu'eh  ztaclod  of  earth  ,  a  vaptr ,  a 

puff  of  honour  ,  a  tickling  pleafure  ?  No,  but   racher  is  it  thy 

chief  eft  end,  plot,  defign,  to  advance  thy  Creators^  Redeemers , 

Comforters  glorj  ?  and  with  it ,  the  fpiritual ,  eternal  falvation 

of  thy   precious  and    immortal   Souk  I     Is  this   thy  white  ^ 

thy  war^  thy    center  ?     Canft  thou  in  fincerity  of  foul ,  fay 

with  the    Pfalmift  ,     Whom  have   I  in  heaven  but  thee ,  &c. 

Pfe.73.2f: 

Qneft.  %.  Doft  thou  bring  forth  fruit?  Every  branch  in  Chrift, 
is  a  fruit-bearing  branch,  John  1 5.  5.  Art  thou  fill'd  with  all  the 
fruits  of  righteoufnejfe  f  firft  and  fecond  Table-fruits  ?  art  thou 
fruitful  in  every gtod  word  and  workj  Col.  1.  id.  Doft  thou 
bring  forth  fruit  futable  to  the  means  vouchfaft  ?  or  does  the  feed 
of  an  Homer  bring  forch  only  an  £phahl  doft  thou  remember, 

that 


SenK.i8.  with  CbrijlJeffM.  593 


that  where  tpnch  isdven  ,  not  a  little  is  required  >  Luke  1  2.48. 
Briefly,  doft  thou  bring  forth  fruit  like  the  Lard  o£Egjpt  ,  by 
handfuh  ?    Haft  thou  any  bun the s  of  Po:r.granates  to  mew  ?  is 
thy  foul  afpiritual  EflcoU  and  then  too,  art  thou  fodehrousof 
bringing  forth  more,  th.>t  tkou  iookeft  on    the  Vivage  of  thy 
attainments  only  as  gle*n'.r.gs }  I«  a  vsord  ,  c^oft  ihou  bii:  g forth 
fruit  ccx(iantlyy  every    month,    in  tfld  age  !    Pfa.  9?.  ij.     Arr 
thou  ever  green  and  flourimirg  ?  co  not  iho.'e  ^Aj  of  Sodom  r9 
bitter  fruits  of  zsfpotfaci ,  in  principles,  in    pra&ices,  fprin^ 
from  thee?  Are  not  thy  grapes  turned  into  thornes%  thy/^j  in- 
to Ihijflesf    Art  thou  not  like  Orp..r,  that  lother  cay  kilt  and. 
complemented,  but  now  forfakes  ?  but  rather  like  Ruth,  doll 
thou  refolve  and  fay    concerning  thy  Cod,  thy  (  hrift,  whither 
thou  gee  ft  ^  I  will  go;  where  thou  fiffft,  will  I  dy\  end  there  will  I  be 
bury  d>  Ruth  1. 16,17. 

If  thy  heart  ana  conscience  can  give  a  comfortable  anfvver  to 
thefe  Queries ,  then  Believer  open  thy  mouth,  open  it  wide,  that 
thou  mayft  fucl^  and  be  fat  i*  fie  d  with  the  next  Uie  of  our  Point  , 
which  is  a  Breaft  of, 

3.  ConfoUtion,  True  Believers  are  clofely  united  unto  (Thrift 
Jefus ;  Oh  what  marrow t  what  fatnefi  drops  from  this  Truth  ! 
what  an  Hybla  is  it  in  the  mouths,  what  mufick^  is  it  in  the  ears 
of  true  believers!  Howbletfed  are  the  people  that  are  in  fuch 
a  cafe  I  Pfalmci^.  15.  Their  happinefle  will  morediftin&- 
ly  appear ,  if  we  reflect  on  it ,  either  with  relation  tj  Chrift,  or 
believers. 

1.  with  relation  to  Chrifl  to  whom  believers  are  united. 
On  their  Union  with  him  ,  there  redounds  to  them  a 
peculiar  Interest  in  his  Per f on ,  Properties ,  Tromifes^  pro- 
vidences ,  All, 

1.  In  ChnftsPerfon;  (Thrift  himfelf  is  theirs,  Jer.  32.  58. 
If  a.  p.  tf.»  A  Chrift  that  is  not  like  creature  c  mforts  ;  thofe  y*v- 
xju'-rnxfA)  bi:ur  fleets ;  like  the  Panther  ^  which  has  ayWrfente, 
but  an  ugly  face;  No,  but  he  is  an  Ocean  of  fweetnefle  wi.h- 
out  theleaft  dramoi  gal!:  (Thrift,  that  perfect  beauty^  without 
the  leaft  ffot ;  That  fairefi  of  ten  thou fan d  ,  Can\  5.  10.  That 
altogether  lovely  one,  Ver.  \6.  This  Chrift  is  theirs;  (Thrift 
that  indefic  tent ,  never-failing  good  is  theirs,  Hcb.13.  5.  True 
indeed,  creature  comforts   and  earthly  interefts  like  Abfolms 

E  e  e  Mule  % 


Uen 


q  94  T&e  f  r/*e  Believers  Union  Sertn.  18. 

il/#/*t  are  ape  moftly  then  to  falle  us,  when  we  moftw^  them. 

Yea,  but  Jefus  Chrift  is  fuch  a  Sun  of  righteoufneffe ,  that  he 

knows  no  fittings  no  declining,  M*l.  4.  2.     He  is  a  Fountain^ 

life  ever  running.     In  a  word,  Ch rift  that  full,  filling,  ff<ffici-nt, 

i7.  i.    all-f*$cient  perlon,  inwho:n  (^)  concenter  all  the  Scattered  ex- 

^  4J;*  fjcijfltt  cellencies  of  the  whole  Creation ;  in  whom  is  compleatly  treafu- 

(pvtjabeAMHh  red  up  whatsoever  an  angry  God  can  require  for  his  fatisfattio** 

ia  hoc  mixta    0f  an  em.ty  creatHre  "defire   to:  its   perfection.     This  is  trie 

^7//7#  in  whom  Saints  by  union  have  a  real  intereft. 

2.  In  Chrifts  properties.  My  horfes  are  as  thy  hcrfes,  my 
Chariots  as  thy  Chariots,  faid  fehojhaphat  to  Ahab ;  ail  his 
CounceJs  and  Forces  devoted  to  his  fervice.  Somali  that  1  have 
is  thine,  Luk.  15.  31.  Believers  !  has  Chrift  an  Arme  Of  pow- 
er, 'cis  for  your  protection}  has  he  an  Eye  of  knowledge,  depth 
of  wifdome?  'tis  for  your  direltion.  A  Stock,,  a  Trtafury  of 
perfect  righteoufneffe?  'tis  for  your  juftif cation  :  A  Spirit  of  />*//- 
vejfe}  'tis  for  your  JanBlfication.  Has  he  rowling,  yearning  bow- 
els of  mercy?  'tis  that  he  may  fhew  you  c->mpaffio>t.  A  Lapp  o£ 
Ali-fufficiency  for  your  frovifion;  »lA  ms  of  Grace,  an  heaven 
of  glory  for  your  reception,  pfal.  -3.  24. 

3.  //*  Chrifts  pro  wife:  :  In  all  thofe  great,  rich,  Vrcuom  , 
gracious  pranifes,  2  pet,  1  4.  wherein  all  they  »afc  ,  and  infi- 
nitely more  than  they  -can  defire  or  imagine,  is  made  over  to 
them,  2  (TV.  1.20.  Chrifts  promifes  are  "the  Believers  Magnx 
Charta,  to  the  confirmation  whereof  God  has  been  pleafed  to 
adde  bo:h  his  Oath  and  Blood  ,  Hebr.  6.  17,  i&*  for 
Seals. 

4.  ?fc  all  ChriJIs  Providences  ,  let  them  feem  never  fo  £A^ 
And  gloomy.  The  /.$/r/?  Furnace  they  are  thrown  into,  does 
but  hofe  their  bonis,  and  the  fcprching  flames  become  a  warms 
Sun,  'Dan.  3.  2$.This  is  rhe  fiu't  of  .iois  sharped:  rods,  *  the  td~ 
king  away  of  their  fin.  The  Lyo;i  affords  rhem  meat ;  the  A- 
nf}{im  himfeif  proves  their  br^td.  All  thi:i;;s  wrrk^togtricr 
for  thrh  goe'd,  Rom.  8.2?.  Every  WitiA\  thongh  it  blow  never 
fo  crof^  fpeeds  them  to  their  port.  No  a  jtone  thro.vn  at 
therh,  bur  it  is  to  >  hem  a  pr  dons  [tone.  Not  a  Thorn  in  cheir 
Crown  ,bu  i  turn  .into  a  Diamond.  Not  a  wig  in  their  Rod, 
but  is  waned  and  (anQified.  The  fadJeft  Provide  czs  like  the 
Snow  fallin0  on  them,  and  de Tec  di  g  to  the  hem  of  their  gar- 
ments^ there  ftcc&  into  a  gem  to  deck^  them.  jj» 


«  -  r. 


V*.  17-  9- 


Scrm.i8.  rvitbCbrijlJefu*.  59- 


<$.InaH:  i.e.   True  Bel  evers  have  fuch  an  un'v^fal intirejl 
in  all  that    QhrisT  is,  hath,  could  ffeik,  fuffer,or  can  do ,  true 
the  Apoftle  going  about  to  take  an  inventory  of  their  large  Re- 
venue, andas  icweredefpairing  ro  :ivc  in  an  ex  all  ace  unt  of 
the  particulars,  is  faine  to  couch  cfeem  in  one  (t/m  lotah    zAll 
are  yours,  i  Cor.  ?.  22.,  2?.     Wherein  are  obierv-ible  ,   1.  The 
Believers  Mt'uati  the  ft* Heft  imaginable,  u&JL  an        -■ :  Then 
the  term,ioi  life  and  death  too;  inpofleifrjo  md  rev  rib  .  :  Things 
prefext,  and  things  to  com',     Lailly,  the  : mre,   the  fare/:,zhd 
high  ft  that  can  be,  they  hold  in  ,apit.  ;  for  their   better  aflfu- 
rance,  their  demefnsare  enraifd  on  the  Crown;  All  yours,  be- 
caufe  you  areCl.rJfts,  and  Chrift  tsGcds. 

Thus  you  fee  what  comfort  flows  from  this ^Doctrine  of  Union 
with  Relation  un:o  drift.  There's  yet  anotiy:  Dug  which  fvveJs 
with  Confolation,  and  that  is  to  be  drawn    w 

2.  With  reflect  to  Believers  thewfilvcs,ma  threefold  regard; 
viz,,  of  their  ferfons,  graces,  duties. 

1. Their  j?fr/W .Believers being  united  unto  Chrin\theyare,they 
cannot  but  be  his  Fathers  Jedidiahs ,  Beulahs  ,  Hep  Elba's , 
dearly  accepted  in  the  Beloved,  Ephef.  1.6.  They  are  alio  his 
own  delight,  Prov.2. 31.  Herejoyceth  over  them,  as  a  Bride- 
grow  over  his  Bride,  They  are  to  him  as  the  Seal  on  his 
Anne  ;  asa(<r)  Signet  on  his  right  hand.  He  carries  their  c  Cant.  8.  6. 
names  o-  his  breaft  continually,  Exod.  12.29.  And  as  for  the 
Spirit  of  God,  that  like  Ttyahs  Dove,  finds  no  where  to  reft 
thefoleof  his  foot,  but  the  foul  of  a  fincere  Believer , of  whom 
it  fays,  here  is  my  reft,  here  will  I  dwell  for  ever,  for  I  have  a 
delight  herein. 

2 .  Their  graces.  True  Believers  graces  are  in  themfelves  very 
defective  and  imperfetl :  The  eye  of  their  faith ,  like  that  of 
Leah,  a  blear-eye.  The  hand  of  their  confidence ,  like  that  of 
Jeroboam,  much  withered  and  blafted.  The  fire  of  their  love, 
like  that  of  green  wood,  apt  {bontorvp/V*.  The  anchor  of  their 
hope  very  mnch  crackl;  fhouldrrs  of  patience  forely  bruifed; 
feet  of  cbe  ience,  like  Meph'ibofteth,  lame ;  yet  becaufe  united 
unto  Chrift,  all  accepted,  all  hold  fcale  and  weigh  in  heaven, 
though  not  as-co  mem,  yet  as  to  acceptance,  1  pet.  2.  5.  There 
is  much  alloy  in  the  metal,  however  I  fee  my  Sons  s~vamp,  and 
Picture  on  the  coyne,  and  therefore  falih  God,  it  (ball  paffe  for 
currant  in  heaven.  Eee  2  3. Their 


396 


The  true  Believers  'Union  Serm.iS. 


3.  Their  duti  s.  Oh  the  defetts  of  Saints  duties  :  How  of- 
ten do  they  fray,  as  if  afraid  to  be  h?ard  ;  hearts  if  afraid  to 
/f^r/? ;  /r*r/7,  as  if  afraid  to  do ;  do,  as  if  afraid  to  plea'e ;  and 
yet  being  united  unto  Chrii*,  how  acceptable  are  their  perfons 
and  performances  \  Their  weak  frayers  found  like  melody. 
Their  broken  ySg/j-r  f  mell  like  Jncenfe;  Their  very  ftammerings 
feem  Rhetorical,  Cant.  2.  14.  Not  a  good  word  fa. Is  from  their 
lips,  but  'tis  recorded,  MaL  $.  i<5.  Not  a  f**r  drops  from  their 
eye,  but 'tis  taken  up,  and  K'/r/'^,Pf"al.  56.8.  ^/V^j  received 
as  if  they  were  Talents. Cups  of  C  old  water, %jm- skins, Goats-hairy 
Any  thing;  de fires  in  (lead  of performances  ;the  will  for  the  deed;grief 
for  want  of  mtl%  for  the  will  it  felf,  2  Cor.  8.  12.  and  all  be- 
caufe  from  fuch  as  are  united  unto  Chrift,  in  whom  the  Lord  is 
io  well-f  leafed,  Matth.  3. 17,  that  he  looks  on  the  very  fmoke 
of  his  Saints  performance,  mixt  wkhChrifts  merits  as  a  fweet 
perfum*.  Having  done  with  the  Consolation  arifing  from  this 
truth,  we  proceed  to  the  lajt  Ue,  which  is  of 

4.  Exhortation.    In  it  I  iOiali  addreffe  my  felf,  1  .Tofmnersjhen 
to  Saints. 

1;  To /inner s,  that  are  as  yet  *  with, ut  Chrif, God,  Hope   in 

*  Ephef.  i.x  2.  thts  world.     Oh  be  you  yet  perfwaded  to  give  your  eyes  no  fieep , 

your  eye-lids  no  fiumber,  till  you  are  redly  and  cloi  >y  united  to 

Chriit  Jwfus.    Methinks  poor  forlorn?  creature  thou  fhouldeit  not 

need  a  Sru*-,  if  thou  doll,  consider 

I.  The  dreadful,  difmal  danger  of  thy  prefent  ejlate.  Afoul 
norun:teduntoChrift,  lies  open  to  all  danger  imaginable;  'tis 
in  the  very  Suburbs  of  deftru&ion  :  It  walks  in  the  vaUky  of  the 
very  fhadow  of  wrath,  death,  damnation.  True,  it  may  be  thou 
perceive  ft  it  not;  but  that  fpeaks  ihy  fcuriiy,  not  thy  fat  ery; 
and  thou  art  fenre,  becaufe  hood-wink^t.  Thy  fecurity  is  not 
from  want  of  danger,  but  dfcermng.  Afas ,  how  dreadful  is 
thy  condition,  that  IilR  every  minute  expofed  to  the  cruel  cour- 
teneof  every  Dive  I,  Lnfl ,  Temft.-r.'en,  Judgment  I  The  fen- 
tenceis  paft  againfl  rhee  ;  in  the  next  Scene  expect  the  ExecHtlo* 
ner.  Ue  that  lel'evcth  not, is  condemned  ah  cay,  Joh.  $.18,^?. 
Poor  foul,  a  deluge  of  wrath  n  pouringdown  in  full  ftreams  up- 
on thee,  and  thou  art  as  yet  fhi;t  out  of  ihz  *yi  kz  The  Aven- 
ger of  blood  is  at  thy  heels,  and  thou  not  yet  g<K  mto  a  City  of 
*£:fuge.    A  jh.ower  cf  brimflone  failing  oa  thee,  and  thou  bift 

no- 


Serm.i8.  with  Chrijl  Jefa>  191 

no  Zoay  to  flie  unto.  The  deflroylng  Angel  with  his  drawn 
Sword  at  the  threfhold,  and  the  lintel  pofts  of  thy  door  not 
fprinkled  with  blood.  But 

2.  If  the  wlnde  do  nor,  lets  fee  whether  the  Sun  cannot 
prevaile.  Poor  felf-deflroying  ^Wf/jf,  Look  yonder  on  that  <?- 
miabls  Jefus  Chrijl ;  (  for  a  marriage  between  whom  and  thy  pre- 
cious foul  I  am  now  wring  )  Do  but  obferve  his  condescending 
willingnefletobe  united  to  thee  :  That  great  tAhafhuerus  courts 
his  own  captive  Hester.  The  Potter  makes  fuit  to  his  own  clay-9 
Wooes  thee,  though  he  wants  thee  not ;  is  infinitely  happy  with- 
out thee,  yet  is  not,  cannot  be  fatisfied  but  with  thee.  Heark 
how  he  commands,  in  treats^  begs  thee  to  be  reconciled,  2CV.5. 
20.  Swears  and  pawns  his  life  upon  it,  that  hedefires  not  thy 
death,  ^^^.33.11  .Seals  this  his  oath  with  his  blood;  and  if  after 
all  this  thou  art  fond  of  thine  own  damnation,  and  hadft  rather 
be  at  an  agreement  with  hell-,  than  with  him  •,  fee  how  the  brinljh 
tears  trickle  down  his  cheeks,  Luke  19.41,  42.  He  weeps  for 
thee,  that  doft  nor,  wilt  no:  weep  for  thy  felf :  Nay,  after  all 
this  obdurate  obttinacy,  is  refolved  (till  to  wait,  thit  he  maybe 
gracious,  If  a.  30.  18.  Stands  yet  and  knukj  ,  though  his  head 
be  wet  with  rain,  and  h's  locks  with  the  dew  of  the  nigh: ;  fain 
he  would  have  thee  open  the  door,  that  he  may  come  in  and  fup 
with  thee,  and  thou  with  him,  Rev.  3.  20.  Thus  much  for  a  wiet 
to  finners ;  my  next  addrefs  is 

2. To  Saints  tha:  are  indeed  united  unto  Chrift  Jefus.  F*.*r  words 
of  advice  I  have  for  you  .;  Oh  that  they  mkht  ftick  as  Goads,  as 
Nails  fattened  by  the  Matters  of  the  Aflemof  es. 

1.  Be  very  fearful  of  that  which  may  in  any  fort  weaken  your 
u.ilon  with  Clrlfi.  Beware  of  commi ting,  of 'approving  thy  felf 
in  the  leaft  compliance  with  any  the  leaft  fin.  Say  nor  as 
Lot  of  Zoar,  is  it  not  a  //  tie  one  ?  Sin  approved  is  that  very 
'Dalllah  that  cuts  off  the  lock?,  and  makes  a  Believer  a  prey  to  e- 
very  Ph'l'ftl;;?.  Sin  is  that  that  f?para:es  between  us  and  our 
God;  the  p  rear  make-iate  between  heaven  and  earth,  -///?.  59.  2. 
'Tisrue,  a  Sain:  (hall  never  be  left  fo  to  him  felf  or  fin,  as  that 
fin  (Kali  bereave  him  of  his  Jf  ;*f /.his  ^''c  ,o:  God  ;  but  may,and 
doth  often  tteal  away  the  key  of  his  Cabinet,his  evidence  his  affu- 
ra>ce\  ope  ed  to  my  Beloved,brt  m)  Be'oved  had  witi- drawn  him- 
frffy  and  wot  gone,  Cant.  5. 6.     Sin  is  that  that  will  foon  grieve      j^ 

away* 


39$ 


The trta  BelitvtrsVnion       Serm. 1 8. 


away  that  holy  Spirit,  by  which  we  are  feal'd  ro  the  day  of  Re- 
demption, Ephej.  4.  30. 
FruHraejt  po*:       2.    YVif  ly    imorov:   this  your   union    with  thrift.    (    )    'Tis 
cru>a,  &c.      not  enough  to  have,  unleflewe  uft  Cfrift :  Not  enough  to  have 
'  ■":  a  Weil  of  falvation,  but  we  muft  draw  water,  and  drink  it  too, 
$V.  12.  ?.     if  we  intend  a  ben-fit  by  it.    Twasth-  locking  on 
the  Brazen  Serpent  that  cured  thofe  that  were  ftung :  Not  enough 
fot  Saints  to  have  faith,  by  which  to  lives  but  they  muft  live 
by  the  faith  chat  they  have,  Gal.  2.  20.  /.  *.  they  muft  by  faith 
draw    tntiKHfil  {apply  of  grace,  comfort,  ftrength  from  Chrift, 
as  the  branch  does  fief  from  the  rooty  as  the  members  do  influ- 
evce  from  the  head,  as  the  pipe  does  water  from  thz  fountain. 
This  your  union  then  muft  be  improved 

1.  #*;fcr  '/>?  /<?*r  and  [en{e  of  wrath.     When  God  iegins  to 
thxnd:r,  and  to  write  bitter  thixgs  againft  thee :  Now,  now   let 
faith  recoiled  it  felf  axd  fay,  Why,  lam  united  unto  Chrift,  in 
v-     whole  wounds  is  room  enough  to  hold,  and  in  whofe  heart  readt- 
neffe  enough  to  receive  all  that  fiie  unto  him,  Matth.  n.  2S. 
True  indeed,  there  is  a  terrible  fiorme  of  juftice  gathering  over 
my  head,  ready  to  fall  upon  me  •,  but  my  Chrift  to  whom  I  am  u- 
£lfa.  n«  1    u  ™li^  is  my  (g  )  fhelter ;  a  flood  of  vengeance.,   but  I  am  got 
'into  the   ^dri^.    Defrutlion  near,  but  Chrift  is  my  faff  cover  y 
my  little  Sanftxary.     alible,  wiUixg,tofave  to  the  titter moft,mxh 
all  kinds  and  degrees  of  falvation,  Hebr.7.25. 

2.  In  folicitations  unto  fix  ;  when  fin  comes  like  a  Toti- 
phars  wife,  and  offers  deadly  poyfon  in  a  golden  Cup.  Now , 
*  now  let  faith  anfvver,  I  would  confent,  but  that  I  am  united  unto 
Chrift.  How  can  t  do  this  great  whkedneffe ,  and  fin  again fl 
my  Chriftl  Gen.  59.  9.  I  could  eafily  do  this  and  this,  if  I 
were  not  Alexander :  But  now  I  cannot  gratifie  this  luft,but  I  muft 
needs  be  difloyal  to  my  Chrift  ,  my  Husband  to  whom  I  am 
married.  If  I  take  the  cold  in  my  feet,  'twill  immediately  flye 
up'into  my/?£W;  every  fin  is  an  affront  to  rxy  Chrift. 

3 .  In  m  life  of  all  'Ordinances  •,  let  faith  ufe  them  frequently , 
reverently  ;  but  not  in  the  leaft  rft  on  than,  or  be  fat  is fie. I  with 
them,  any  farther  than  they  advance  our  union  and  communion 
-with  thrift.  Look  on  \rayer  without  a  Chrift,  as  mcer  words 
and  founds.  Sacraments  without  a  Chrift,  as  empty  Vials  with- 
out a  cordial.     Hearing  without  Chrift,  as  a  ^6T»et  without  a 

Jewel. 


Serm  .18.  with  ChriSi  Jefas*  3  9  9 

]*wel.    Be  only  iofar  fat isfied  with  the  Ordinances,  as  thou  fin- 
deft  them  to  be  *  golden  pipes, conveying  golden  oyle    into  thy  4  ZzQ^       l2^ 
foul. 

3.    Labour  m  re  and  mere  for  a  frame  of  Spirit  f triable  to  this 


union. 


1.  An  humble  felf-abafng  fame  :  Say,  Alas  Lotdjvhat  am  1} 
what  my  Fathers  houfe  ?  that  fo  great  a  Chrift  fhould  fo  far  ftoop 
beneath  himfelf,  as  to  be  united  to  fo  poor  a  worme \,  a  r,W  of 
earth,  a  ?#*/<?  of  fin,  a  nothings  a  /?/?,  a  worfe  than  nothing, 
Ifa.qo. 15, 17.  That  Strength  fhouldbe  onited  unto  weakneft , 
light  cnto  darknejfe  t  life  unco  death  %  heave*  unto  earth , 
unto  /kZ?  /  That  in.orruption  fhould  marry  it  felf  unto 
corruption  :  Immortality  to  mortality :  The  King  of  Kings,  the 
Lord  of  Lords,  to  fuch  a  captive,  mpared,  unaafh';,  unjhavM 
captive  as  I!  E^ek^i  6.q^,6. 

2.  A  trufting  ,   relying ,   depending  frame  0    spirit  for  fupply 

of  all  temporals   ( h  )  :   He  that  hath  given  thee  his  Sonne ,  h  «§«*  mi  jit  /£- 
W;*f  040  A*  deny?  Rom.  8.32.     He  that  hath   given  thee  an#*«,  ?w»i/fr 
Ocean  9  will  not  deny  thee  a   IVop.     If  thou   haft  the   fCer**Pr*tm>  tf*- 
*J,  thou  flu! c  nor  want  the  Shell;  if  thy  Father  vouchfafe  thee  ffd  *fjj?> 
bread,  Manna,  the  Ring,*.  Mijfes  he  cannot- well  deny  thee  huskj.  /regain  ? 
li  thou  haft  his  Benjamin,  thou  ihalt  be  fure  not  to  go  without  thy 
Meffe ,thy  five  Mejfcs:(i)Szek  firfl  the  Kingdome  of  God>aid  all  . 
thefe  things  fhah  be  *  added ;  i.e.  caft  in  as  piper  and  packthread  'March.  6-  }$• 
to  the  bargain.  :  imj 

3.  <y4  loving  affeftlondte  fam\     Befever,  thou  art  marri- 
ed to  Chrift  Jefus,  that  Relation  calls  aloud  for  union  oi  hand , 
heart ,  spirits,  a!J.     He  is  bone  of  thy  bone,  fie(h  of  thy  flelh,        .v- 
therefore  to  be  dearly  lozed;(k)   count  all  that  thou  art,    and  ^  ^  ^ 
haft,  too  little  for  him.     Love  him  dearly  for  what  he  is,fo:  what  nyov  ttkw 
he   hath,  for  what  he  hath  done,  I  offered  ,  pr -chafed 9  jrafc/W.  «#Ap,  Giaecus 
Love  him  more  for  whan  he  is,  than  for  what  he  hath  )  more  Aug. 

for  his  p-'rfo'';  than  for  his  rings,  bracelet?,  jewel",  ;orntHrevho\TZ 
hin  wirh  a  covdu.l^  attive fonf orming^wft ant f,ran\ cendent  love, 

Pfal.it6.ii2, 

4.  A  truly,  noble,  h;avcnly  frame;  fuch  a  frame  whereby  thou 
mayfttru'y  eont  mn  this  fmr  dunghill  wrrld.  Believer,  being 
united  unto  Chrift,  thou  art  indeed  cUrthed  with  the  Situ  ,  and 
therefore  thou  iliouldft  like  i.hy  nmhtry  tread  the  M*m under  thy 


4  oo  Jhe  trne  Believers  IJmon  Serm.  18 . 


feet.  Rev.  12. 1  .We  fh  on  Id  never  fix  our  hearts  on  that  whereon 
our  God  would  have  us  put  our  feet.  Such  Eagles  as  Believers 
ihould  not  (bop  at  Flies  ;  'tis  not  for  perfons  united  unto  Chrift 
to  be  fond  on  rhefe  beautiful  vanities,  fair-h.ced  norhings,dta- 
fes  /*  Arras,  tnndiome  pictures  drawn  on  Ice-,  fuch  are  all  en- 
joyments on  this  fide  Chrift.    Believer,  thy   head,  thy  huskwd, 

1  Auima  ittic*™j  treasure  ik  above,  there  let  thy  (/)  heart  be  allo.Having  Chrift 

fotwfuubia-  for  thy  forticx,  let  a  little,  a  very  little  of  the  world  ferve  thee 

mat,  qitam  tdi  for  thy  p*jf<*ge. 

an  m%t*  5.   A  pitiful,  comf.-ijpoMate  fram?,  to  thrfe  that  are  not  at  yet 

umted  unto  Chrift.    That  are  yet  without  hope,  becaule  without 

*Col.  3.  ri.  Chrift.  Oh  as  the  Elett  of  God  put  on*  boreels  toward  fuch. 
Poor  fouls  they  are  finking,  drowning  •  thou  art  fafe  on  the  jhcar, 
got  into  the  Ark.  They  are  frying,  burning  in  Sodom ;  Thou 
fafe  in  Zoar,  a  brand  plttckl^  out  of  the  fire.  Oh  pity  thofe  that 
do  not,  will  no',  cannot  pity  themfelves.  That's  the  third 
advice. 

q.And  laflly,WAlkj*>orthy  of  this  union  ;  Let  your  Converfation 
be  futable  to  your  Condition.  This  I  (hall difpatch  in  thefe  three 
particulars. 

*  Gi!      18         iW*lk„  z,ealoufly ;  Be  wifely  *  zealous  in  and  for  the  promoting 

3 ' 4  '  the  honour  of  this  Chrift  to  whom  you  are  united.  Make  it  your 
only  plot  and  bufineffe  to  advance  his  honour ;  'tis  your  own 
peculiar  imerefi  fo  to  do.  Be  jealous  of  any  thing  that  doth  or 
may  eclipfe,  or  fully  his  glory.  H~  that  toucheth  him,  his  Per- 
fon.  Natures,  Offices,  'Days,  Ordinances,  Ministers,  Servants, lee 
him  be  thought  to  touch  the  apple  of  thine  eye,  Zech.  2.  P.  Lee 
the  zA*l  of  his  houfeeven  eat  thee  up,  pfal.  6g.  9. 

2.  Walk^fruu fully ;  fo  it  becomes  every  branch  ing raffed  into 
Chrift  the  true  Vine,  Phil.i.u.  Thy  fruitf  nine fe  adds  much  to 
thy  Chrifts  honour  ;  the  plenty  of  the  crop  fets  a  glofle  on  the 
Husbandmans  care  ;  The  fully  loaden  branch  reflects  an  honour 
on  the  root :  If  men  fee  our  good  works,  our  fruitfulneffe  in  eve- 
ry good  work,  they  will  then  glorific  our  Father,  CWatth.  5.16. 
John  15.16. 

3.  Walk^  lovingly ,  tenderly  towards  believers^  fellow-members ; 
They  that  are  fo  happy  as  to  be  united  unto  one  head t(hould  be  ve- 
ry careful  to  be  of  one  heart. Believers  formerly  were  to,*/  one  heart, 

*  Aft*  4  *  -    "**d  *  ene  founts  if  animated  with  one  and  the  fame  foul ;  futable  to 

the 


Ser m .  1 3 .  mth  Cbrijl  Jefas .  40s 


thePhUofbphers  defcription  of  true  love-,  m/*  ^#  /u3  vt»yta.vif 
hrtmf&i  A  rift.  Formerly  Believers  were  like  Salary  his  £W/<? 
of  Arrows,  fotruft  up  together,  no  breaking  of  them.  But  a- 
las,  »^)  'tis  fad  to  tee  how  thofe  that  agree  in  one  common 
faith,  flnanldyec  di] agree  as  implacable  foes.  Oh  Beloved,  that 
Brethrfr?)  J°je$h  <™^  benjamin,  7\iofcs  and  Adroit,  Alt  ah  am 
and  Lot  fhould  fall  our,  efpecially  when  thz  Canaanhe  is  in  the 
Land.  Shall  Qebal,  Ammo*,  AmaLk^  and  the  Tthillfims , 
(hall  thefc  agree?  andfhali  Ephralmand  Jadahbz  at  variance} 
ihallthc  Wolf,  Ly<w,  Bear>  Leopard  aflociate  ?  and  ihall  not 
Lambs  and  Doves  !  O  let  fuch  their  fin  and  fhame  never  b  >  pub- 
lilh'tin  Gathy  norfpokenin  the  ftreet  of  Askebn.  Believers, 
vou  have  heard  the  fable  of  theconteft  between  belly  and  members. 
The  moral  of  it  bids  you  confult ;  if  not  your  dmy,  yet  your 
fafety.  By  your  divljions ,  you  do  bur  dig  your  own  graves. 
Remember  Saints,  we  are  all  one  by  fflntual  relation ;  why 
fhould  we  not  be  (m  )  cm  in  our  affeflton?  I  fhall  clofe  all  *iCor*fc»3» 
with  that  of  the  Apoftle,  Sphef.q.^.  to  7.  wherein  he  draws  this  JjJi.l'^VJul 
X  arrow  to  the  very  head.  Keep  the  unity  of  the  Spirit  in  the  bond  Gal.  ->.+$. 
of  peace :  Why  ?  becaufe  there  is  one  Body,  one  Spirit,?^  Hope, 
one  Lord,  one  Faith,  one  Baprifme,  on:  God.  Let  me  adUe,  you 
are  one  with  Chrift  the  head,  'tis  your  dtvy  therefore,  and  'twill 
be  your  priviledge,  honmry  fafety ,  to  be  one  with  one  another. 


Soot  J,  faxmtrrf&m&wfofo&.^^  '52 


F  f  f   .  THE 


mmffiftmffifflmmmm 


402 


•  <jfe   §Wou* 


Scrm.  i 


JL  jll  3L  JL  -2:  3!L  3 

NATURE 

OF 

•*  Jaftification 

OPENED. 


Rom.  $.i. 

therefore  being  JHJiified  by  faithy  we  have  peace 
with  God,  &c. 

HE  words  prefent  us,  for  the  Argument  of 
this  morning  exercife,  with  the  great  do- 
ctrne  of  JufHfication ,  firft  to  be  opened, 
and  then  improved. 

l:  To  bz  opened.  And  that  we  may  not 
with  Aquinu  and  thePapiils,  i*jgf*  limi- 
ne im finger*^  ftumble  the  very  fir  ft  ftepvve 
take,  and  fa  quite  ever  after  lofc  our  way, 
by  co-r  found i:  g  juftifca  ion  with  falsification.  I  nSall only  pre- 
mife  ,  that  ns  in |an6fcifciti6n  he  change  is  abfolute  andinhe- 
senr3  fo  injuftification  the  change  is  relative  and  juridical ;  the. 

former 


Serm.  1 9.       The  Nature  of  Juftification  opened.        403 


former  is  wrought  in  thefinners  perfon,  h*  becomes  a  new 
creature;  but  this  Inter  is  wrought  in  his  ftate,  h*  becomes 
abfolved  at  the  bar  of  divine  Juflice.  For  JnftihVationisa  law- 
ftate  (  A>&iv£nu  from  //*«  )  it  aboliuSeth  the convincing power ci 
fui,  orius  guilt.  Qairtufineffp  therefore  is  to  di  cover  the  pn- 
ceffe  at  Gods  bar,  in  the  juflification  or*  a  (inner,  tvbuh  will 
bebeft  done  by  comparing  it  with  that  at  mans,  which  we  are 
familiarly  acquainted  with. 

To  be  jnftjfiedy  therefore  implies  in  general  three  things,  i. 
Theperfon  is  cham'd  with  guilr.  2.  Pleads  to  the  charge.  3. 
Upon  that  plea  is  difcharged  by  the  Jtjoge. 

1.  A  juftified  perfon  mud  be  cioargd  with  guih.  Now  gutk 
is  the  Relation  which  fin  hath  to  punitliment;  for  fin  is  the 
.breach  of  the  Law,  and  punirhmei-t  is  the  vengeance  which 
the  Law  threatens  for  that  breach.  And  as  the  threatening  it 
felf  is  in  the  nature  of  it  a  guard  to  the  Law,  to  prevent  the 
breach  of  it,  bidding  as  it  were  the  tranfgrellbur  come  at  his 
peril,  break  the  Law  if  he  dare,  be  wife  before  bind  ,  left  he 
rue  it  too  late;  fo  thepunifoment  in  the  very  nature  of  it,  is 
a  vindication  of  the  equity  of  the  injur'd  Law,  the  reparation 
and  amends  it  makes  it  felf  for  the  wrong  done  it,  by  damni- 
fying the  perfon,  injuring  her  proportionally  to  the  injury  .- 
Now  that  a  juftified  perfon  muft  be  charged  with  guilt,  /.  e. 
with  the  breach  of  Law  ;  and  by  confeqnence  with  defert  of 
punifhment ,  appears,  becaufe  otherwife  if  a  man  be  pronoun- 
ced tighteous,  whom  no  body  ever  accufed  or  queftioned,he  is  on- 
ly praifed,  not  juftified. 

2.  The  perfon  to  be  juftified,  muft  plead  for  hi 'mfelf ;  either 
in  perfon,  or  by  his  Advocate  who  fuftains  his  perfon;  for  to 
refufeto  plead,  is  todefpaire  quite  of  being  juftified;  and  to 
abandon  ones  felf  over  unro  punishment ,  Jilence gives  concern  ; 
it  argues  the  accufed  perfon  hath  nothing  to  fay  for  himfelf, 
why  he  inould  not  be  condemned.  Ourr  Law,  you  know,fhew- 
eth  no  mercy  to  one  that  will  not  plead,  he  is  to  be  preft  to 
death. 

An  endited  perfon  muft  plead  therefore  fomething  in  his  own 
behalf,  why  he  ihouldbe  juftified,  if  he  would  be.  Now  ei- 
ther the  man  is  guilty  of  the  charge,  or  not  guilty.  I  muft 
fpeak  to  both  cafes,  andibew  what  pleas  are  requifiteineach, 

Fffz  and 


ao4         lb*  Nature  of  JHJtification  opened,      Serm.  i  9; 


unci  which  of  them  is  the  plea  upon  which  a  finne:  is  juftifiedat 
the  Bar  of  God. 

Cafe  1.  It  the  endited  perfon  be    not  gnitty  of  the  charge  , 
juRice  it  felf  muft  juiUrie  him  upon  that  pka.     Si  accajaffe  Juf- 
f.ciaty  <\uv>  erit  itim'tens  f  an  innocent  perfon  may  be  accufed, 
he  can  never  be  convhc'c;  for  that  that  is  not,  can  never  be 
demcnftrated ;  the  Judge  or  Jury  were  themfelves  guilty,   if 
they  found  innocence  guilty.     Now   to  be  juftified  thus,  is  to 
be  purely  and  meerly  juftified,  not  at  all  to  be  pardoned;  for 
fuch  a  one  (lands  upon  his  termes,  bears  himfelfupon  his  own 
right :oufne{Te,  be^s  no  mercy.     Tisno  favour  to  juftifie   him, 
'tis  his  due;  he  is  not  beholding  to  the  Judge  a  jot,  the  exaS 
rigour  of  the  Lawacquirs  him. 

To  bring  this  to  the  prefcnt  bufineiYe ,  I  {hall  demonflrate 
that  we  can  never  be  jutUfied  at  the  Bar  of  God ,  by  pleading  not 
guilty  ;  For, 

Firft,  the  plea  is  falfe.  Although  in  a  very  retrained  fenfe, 
there  is  none  fo  wicked  but  he  may  plead  not  guilty ,  and  be  ;u* 
fijfied  as  to  this  or  that  particular  fa&  charged  upon  him.  Tv^/w- 
rod  was  not  guilty  of  Abels  murther. '  Nay,  a  Saint  may  be 
guilty  of  fome  (ins  which  the  Devil  may  plead  rot  guilty  too  , 
as  grieving  the  comforting  ,  the  fealing  Spirit ,  abufing  the  Re- 
deemers grace,  &c.  yet  nothing  fhort  of  univerfal  innocence  , 
nothing  but  a  perfect  righ teou fnefle  ,  a  total  exemption  from  all 
manner  of  guilt  will  entitle  us  before  Gods  Tribunal  to  this 
plea  ;  For  whofoever  (kxll  k?cf>  the  whol:  fiatv  ,  a&d  yet  offend  in 
James  i.  10.     enrr\nt^   i<  guilt)  of  all. 

i.  Becaufe  the    puniihment  due  to  the  breach  of  the  whole 

L^vv,  viz,  the   curfe  of  God  is  due  to  every  breach  of  every 

part.      Ci-rfed    is  he  that  cmtinxct!)  not  in    all  things  which  are 

GaJ.j.itfi         written  in  the  hook  of  the  Law  to  do  them.     The  images  of  finne 

Dent.  17.2.6.       /      .     €  ,  r    "  r       1        .-  \        -        ,       /     •*»     -r» 

(    t5  ttfJUL^Ai    or  every    iinglc   hnne   )     is   ae.uh  ,     Romans 
6.  23. 

2.  Becaufe  he  that  offends  in  me  point ,  affronteth  the  autho- 
riy  of  all,  as  is  excellently  obferved  inrhe  next  verie;  For  he 
James  i.  it.  th<f.t  faidy  Do  r.ot  commit  adultery  ,  faid  a/Jo,  €Do  not  fie  ale. 
Bve^y  (in  hath  Atheifme  in  it ,  it  denies  the  God  that  is  above  5 
ro  trample  upon  the  Ma  jelly  of  God  (Inning  in  one  Command- 
ment ,  is  at  once  to  trample  upon  that  Ma  jetty  which  em- 
died  all.  •  3.  Be- 


Serm.ic?'    The  Nature  of  Jul i ]flcat h*  o\>twdt  405 


3.  Becaufe  thereby  he  becomes  infected  wi.h  a  contagious 
difpofition  to  be  guilty  of  all  ;  the  fame  principle  which  em- 
bolden'd  him  now  ,  will  another  time  ( if  but  excited  with  c- 
qual  ftrengths  of  temptation  )  to  commit  any  other  fm,  or  to 
repeat:  the  fame  fins  again  and  again  ,  (though  excited  with  {{ill 
weaker  and  weaker  temptations)  for  as  frequent  acts  ilrengthen. 
the  habit  of  fin,  fo  the  habit  facilitates  the  ails. 

From  hence  it  appeares ,  that  the  holy  Angels ,  that  Adam 
in  innocency ,  that  the  man  Chriit  Jefus  micht  indeed  plead 
not  guilty  before  God  ,  and  be  juftified  upon  that  plea  ;  but  now 
impoffible  for  us ,  A'^.3.20.23.    Pfa.i^.i.  \Johni.$, 

Secondly,  the  plea  being  falfe,  there  is  no  hope  upon  this  if- 
fue  to  be  julUhed  ,  unlefle  there  were  fome  defect  in  the  Judge, 
or  in  the  evidence.     In  the  Judge  either  of  prudence,  in  not 
undemanding  ;    or  of  integrity  or  power,  in  not  executing  the 
Law  aright :  "  But  in  our  caie  tfk'fe  are  alike,    that  is ,  infinitely 
impotfible  ;  for  we  have  to  do  with  the  All-wife  Legiflator  him- 
felf,  who  is  alfo  the  Holy,  Holy,  Holy  Lord  God  Almighty, 
and  fottlnot  tins  Judge  of  aflthe  etrtb  do  right  ?    Nor  can  there  c.n.18.  it. 
be  any  defcft  in  the  evidence;  for  the  books  fhall  be  opened  at 
the  last  day ,    and    the  dead  (had  be  jttdged  out  of  tkofe  things 
which  ere  written  in  the  books,  according  to  their  workj.      Nay,  Kcv*10' 
even  now  there  are  two  day-books  a  filling ,    down  goes  (  every 
houre,  every  moment)  ail  we  coand  thirik ,  andfpeak,  in  the 
book  of  Gods  remembrance  fairly  written;    not  an  iota,  not  a 
tittle  either  miiior  blurred;  of  this  God  hath  given  us  a  coun- 
terpart to  keep  incur  own  bofomes,   the   Register  of  confer- 
ence f  though  a  very  imperfeel  copy,  full  of  blots  ,  mirtakes,  o- 
miffions,  yet)  enough  alone  to  convince  us  inftead  of  athou- 
fand  witnefles  •  for  every  fmner  will  be  his  own  accufer  and  con- 
demner,  riling  up  as  an  Advocae    in  the   behalf  cfthe   great 
Judge,  againlf  himfeif  at  the  day  of  judgement. 

- — Prima  efi  hxc  uklo  ,  qwd    e 
Jxdlce  ,  nemo  nocens  abfolvitur* 

Cafe  2.  And  this  was  the  firftplea,  not  guilty ;  but  the  cafe 
is  no:  ours,  and  therefore  this  plea  will  never  juffifie  us.    I  come   ■ 
therefore  to  the  other  (which  in  our  cafe  J  is  guilty  ;  and  here 

Fff  3  are 


4o6        The  Nature  of  Jufiijication  opened.     Serm.  1 9, 


are  two  wayes  of  pleading.  Firft,  meer  mercy,  for  mercies  fake  ; 
but  indeed  this  is  not  to  plead  at  all,  but  to  beg.  And  as  in 
the  lall  cafe,  wh:n  an  innocent  perfon  upon  his  pleading  no: 
guilty  isdifcbarg'd ,  that  is  pure  juftirl  cation ,  but  no  pardon: 
io  here  quite  contrary  >y  when  a  guilty  perfon  is  difcharg'd  one 
of  mercy,  thi;is  pure  pardon,  but  no  jtftification  ;  for  ther? 
fhines  not  one  beame  of  Juftice  in  fuch  a  difcharge ,  meer  mer- 
cy is  all  in  all.  Whence  it  follows ,  that  the  Socimanty  who  to 
avoid  the  neceffity  of  acknowledging  Chrifts  Satisfaction  to  Di- 
vine juftice,  affirm  (hat  Juftlfiiacicn  is  nothing  but  meer  Re- 
million  of  (ins  ,  do  abufe  the  Wo  d,  and  contradict  themfelves; 
for  who  feeth  not  that  to  be  pardon'd  gratis,  out  of  pure  mer- 
cy (without  the  leaft  reparation  made  either  for  the  injury  and 
indignity  done  ro  the  Law,  or  fatisfa&ion  to  the  honour,  juftice 
and  authority  of  the  Law-giver ,  by  the  fin  affronted  )  is  not 
to  b.  justified  at  all,  thKauxfy)  but  only  to  bs  gratified  ,  €A£- 
h^',  i.e.  discharged  upon  the  fole  account  of  mercy  ,  with- 
out any  confederation  had  of  juftice.  This  is  the  firft  way  of 
pleading  when  guilty ,  meer  mercy  for  mercies  fake  ;  but  to  bs 
juftified  upon  this  plea,  is  an  evident  contradiction.  Therefore 
Secondly ,  the  only  plea  for  a  guifty  perfon  to  be  juftified  upon , 
is  to  plead  mercy  for  the  fake  of  fome  fatisfa&ion  made  to  the 
juftice  and  honour  of  the  Law.  And  by  how  much  the  fuller 
this  fatisfaction  is ,  by  fo  much  the  fuller  is  the  juftification  of 
fuch  a  perfon  as  is  upon  this  plea  difcharged. 
Now  a  full  fatisfa&ion  maybe  made  two  waves. 

1.  By  Suffering  the  whole  penalty  due. 

2.  When  a  valuable  confederation  is  accepted  by  the  offended 
party  or  Judge ,  wherein  the  honour  of  the  Law  is  as  much  fa- 
ved  ,  as  if  it  had  never  been  broken  ;  or  as  if  being 
broken  ,  the  full  penalty  had  been  infilled  on  the  brea- 
ker. 

And  here  I  have  thefe  two  things  to  prove.  1.  That  man 
could  never  make  fuch  fatisfa&ion  to  the  juftice  of  God ,  nor 
any  creature  for  him.  2.  That  the  Lord  Chrift  hath  made 
fuch  full  fatisfa&ion  ,  that  it  ftands  now  with  the  ho- 
nour of  the  holy  God ,  to  juftifie  finners  upon  the  termes  of 
the  Gofpel. 

Firft, 


Serm.  19.    The  Natnre  of  JuftijlcaUon  opened.  407 


Firft,  That  neither  man,  nor  any  creature  could  facisfie  of-  i-Agirtionr 
fended  juftice. 

1.  Not  by  fuffering  the  penalty;  for  ihatKsing  infinite,  re- 
quires an  infinite  continuance  under  it  ( there  ber  g  no  other 
way  for  an  finite  creature  to  fuffer  infinitely  )  and  fo  the  whole 
penalty  will  ever  be  Suffering  ?  bat  can  never  be  fuffered ;  for 
in  etetnity  ,  flop  where  you  will ,  and  there  is  yet  as  much  to 
come  ,  as  is  already  part ;  nay,  infinitely  more ,  for  that  which 
is  pafl ,  «is  but  a  finite  time  of  fuffering  ;  though  millions  of  a- 
ges  are  part  ,  but  an  eternity  of  fuffering  is  yet  to  come ;  and 
after  as  many  more  millions  of  ages,  rtill ,  (fill  an  infinite  e- 
ternity  is  future ,  that  never  can  be  fo  exhausted,  but  an  eternity 
will  rtill  be  left. 

Secondly ,  not  by  any  ac"l  of  fervice ,  which  amounts  to  a  valu- 
able confederation  worthy  to  be  accepted  of  the  Judge  as  facis- 
faitory  to  his  affronted  jurtice,  for  two  Reafons. 

1.  Becaufe  God  is  more   dishonoured  by  one  fin,  than  ho- 
noured by  an  eternity  of  obedience  ;  for  God  is  not  at  all  ob- 
liged to  Cherubims  and   Seraphims  for  obeying  him ;   all   the 
Creation  naturally oweth  its  utmoft  poffibiluy of  fervice,  asan 
eternal  debt  to  i:s  great  Creatour.     Now  the  leart  ?t\  of  difo- 
bedience  or  fin ,  being  injury  and  Treafon ,  thereby  a  new  ob- 
ligation is  contra&ed,  viz,,  to  fuffer  condigne  puniihment,  the 
former  obligation  unto  duty  remaining  eternally  in  as  full  force 
as  ever;  which  if  weccttld  di [charge  ,  yet  were   w>   bu:  uvpro- 
fttabls  ferydutSyLvkt.  17.10.     Can  a  max  I  e profitable  t?  God  }  Job 
22.   2.     If  thou  be  right  tow  ,  what  give  ft  thou  to  him  ?  or  wfrt.t 
r  ceiveth  he  of  thine  hand  ?    Job  ^5.  7.    An  eternity  of  fervice 
in  the  higheft  perfection,  is  every  creatures  debt  as  a  creature  ; 
andbefides  this,  an  eternity   of  fuffering   too,  is  every  delin- 
quent creatures  debt ,  as  deiinquent.    But  one  deb:  cannot  pay 
an  other ;  fince  therefore  all  that  the  whole  Creation  can  do  for 
ever,  would  but  juftfatisfie  the  firft  natural  obligation  unto  pure 
jtiflic: ,  viz.  rhedebt  of  obedience;     t   s  cute  impoilible  that 
ever  any  creature  fhou'dfupererogate,  orfpare  any  thing  fro.Ti 
hence,  towards  fatisfying  the  fecondary  Superadded  ob  igation  un- 
to offended  juftice ,  viz.  the  debt  of  puniihmear ,  cither  in  its 
own  bJialf  01  auoibers. 

Secondly,, 


Qg  Tfoe  Nature  of  Justification  opened,       Serin.  1 9- 

Secondly,  The  other  reafon  ^hy  neither  man,  nor  any  crea- 
ture for  him. ,  can  ever  fa.ishe  the  offended  Creator  by  thehUh- 
eit  fervices ,  becaafe  they  all  have  it  from  him  when  they  do 
obey  him  ;  of  his  own  do  they  give  him  ;  for  in  him  we  live  , 
and  move,  and  have  our  being  ;  What  halt  thou,  O  man,  nay  , 
O  Angel,  O  Arch-angel,  that  thou  haft  not  received?  all  our, 
nay,  s  11  their  fprirgsarein  him;  without  him  we   can  do  no- 
thing.    The  more  we  do  for  God,   the  more  he  doth  for  us; 
and  confequently,   ftill    the  more  we  owe  him.    So  that  afls 
of  ob&dience  are  fo  farre  from  fatisfying  our  Obligations  to  God, 
as  that  they  contrail  new  ones,   for   even  for  them  are  we  ob- 
liged. 
'Having  cleared  the  firft,  we  come  to  the  fecond  point ,  That 
2.  Action.     chriii  hnh  fo  fully  fatistied  his  Fathers  offended  juftice,  as  it 
lianas  now  with  the  honour  of  the  holy  God  to  juftifie  every 
(inner,    that  can  upon   Gofpei  termes ,  plead  his  intereft  in 
this  iatisfaelion.     Here    we    muft  er.qnire   into  thefe   three 
lhings\ 

i  .  The  matter  of  this  iatisfaction. 

2.   The  forme  ,   or  that  which   makes  it  infinitely  fatisfa- 
&ory  and  meritorious. 

:.    What  are  thofe  Gofpei  terms. 

Firft  ,  For  the  matter  of  Chrifts  fatisfa&ion  ,  I  humbly  con- 
ceive that  the  v\  hole  (late  of  his  humiliation,  from  his  conce- 
ption to  his  refurre&ion  (  for  ac  his  refurreition  began  the  fe- 
cond ftate  of  Chrift  as  Mediatior ;  via*  his  exaltation ,  to*  be 
continued  to  the  general  Refurre&ion ,  and  then  he  (hall  refign 
upthe  Kingdometo  the  Father,  and  God  fhail  be  thencefor- 
ward all  in  all ,  i  Cor.  i^.  24,  28.  )  that  this  ftate  (I  fay  )  of 
our  Redeemers  humiliation  ,  is  entirely  lookt  upon  by  God  as 
the  valuable  confideration,  wherein  his  juftice  with  honour  ac- 
quiefceth  ,  and  refts  fatisfied.  It  hath  two  parts.  Firft,  his  ta- 
king the  forme  of  a  fervant  at  his  incarnation.  Secondly,  his 
management  of,  and  deportment  in  that  ftate. 

Firft,  his  Incarnation,  and  this  prefents  God  with  a  double 
fatisfa&ion ,  whereby  he  may  with  honour  entertain  thoughts  of 
love  to  man-kind. 

1.  In  tharhumane  nature  is  in  Chrift  unftained  with  either  o- 
rfgirjal  or  actual  fin ;   for  by  his  divine  conception  by  the  holy 

Ghoft, 


Ser ai.19-    The  Nature  of  purification  opened.  409 

Ghoft,  he  received  of  his  Virgin-mother,  a  pure,  undeflowred, 
Virgin  humane  nature  ;  the  fecond  Adam  revives  the  iniocen* 
cy  of  thefirft;  thofe  eyes  could  without  difparagement  behold 
his  manhood,  which  are  purer  ihan  to  behold  iniquity;  and  e- 
ven  in  their  fight ,  though  no  other  flefh  living  could ,  yet  this 
flefh  muft  be  juilified. 

2.  In  that  humane  nature  is  in  him  dignified  with  union  to  the 
divine,  and  is  become  the  feat  and  manfion  of  the  Godhead; 
fo  that  how  loath  fome  foe  ve*  fin  hath  rendred  it  in  us,  yen  in 
him  it  is  highly  exalted  ;  even  as  highly,  as  the  Divine  Nature. 
in  him  was  abafed  ;  for  the  Humane  Nature  afcends  juft  in  the 
fame  proportion ,  as  the  Divine  descended ,  that  is,  to  the  itt- 
moft  poflibility ;  for  God  could  ttoop  no  lower  than  to  become  a 
man,  nor  man  rife  higher  than  to  be  perfonaily  one  with 
God. 

Thus  you  fee  Chrifts  entering  into  his  (rate  of  Humiliation , 
hath  rendred  the  nature  of  man  very  confiderable  againe  in 
the  fighc  of  God ;  fo  that  he  can  now  with  honour,  exercife  good 
will  towards  it. 

Secondly,  His  management  o#this  ftate ,  confifts  in  his  active 
and  paffivc  righteoufneffe. 

By  his  a&ive  Righteoufneffe ,  I  mean  his  obedience  to  the 
whole  Law ;  to  the  Ceremonial ,  in  being  circumcifed ,  ba- 
ptized, keepingthe  three  yearly  feafts,  &c.  To  the  moral, 
m  not  committing  one  fin ,  or  neglecting  one  commanded 
duty  ,  even  to  fubje&ion  to  his  Parents,  and  paying  Tribure  to 
C*jar. 

By  hispaffive  Righteoufnefle,  I  mean  all  that  he  fuffered  in 
his  life-time,  as  the meannefle  of  his  birth  and  education;  his 
perfecution  by  Herod  in  his  infancy  ,  after  by  the  Scrips  and 
PkarlfeeS)  his  hunger  and  temptation  in  the  WilderneiVe,  his 
poverty  and  Araks ,  he  had  not  where  to  lay  his  head ;  in  a 
word,  he  was  all  his  life  long  in  all  things  tcmvted  as  we  are  {yet 
without  fin  J  Heb.4.  15.  but  efpecially  what  he  fuffered  at  his 
death. 

Firtf,  in  his  body,  he  was  fcourg'd,  fpit  upon,  crown 'd  with 
Thornes,  and  latenah  crucified ;  which  was ,  1.  A  cruel  dea:h; 
the  Latine  cntcUrl^  to  be  tormented,  is  derived  a  cruce,  from 
being  crucified.     2.  A  reproachful  one,  Gal.  3. 13.  HAi?,  1?. 


4io         The  Nature  of  Juftification  opened.      Serm.  jp. 


it  v\-"  the  Roman    death  for   flaves  and  Malefa&ors. 

But  fecondly,  moftof  all  he  fufrered  in  his  foule,.  wirneffe 
thoic  expreffions ,  wnl&tu  ,  ZnSxpfcldzu ,  aW^rsV,  Mtt.26.1y. 
Mark^  14.33.  adde  his  bemoaning  hirnfelf  to  his  Difciples  in 
the  following  words  ,  an.!  his  paflionate  prayer  thrice  repeat- 
ed ,  n/4bba  Father  ,    if  it  be  f-Jfible  let   wis  cup  pijfc ;    Adde 
further  yet  his   fweaiing  drops  of  blood,  in  that  bicter  agony 
'   which  fofpenthim  in  the  Garden ■■>  that  an  Angel  was  fent  to 
comfort  him  ;  but  above  all,  hi*  JLfertLn  upon  the  Crofle  wic- 
neffetb  that  he  fuffered  unutterably  in  his  foule ,  when  he  cry- 
ed,   UHy  fyd  •>  my  God>  why  haft  thon  fo-rfaken  me  ?    The  Soci- 
mans  are  here  puzzled    to  give  any  tolerable  account ,  how  the 
infinitely  good  God  could  find  in  his  heart  to  exerclle  his  only  be- 
gotten Son ,  that  never  frned ,   with  all  thefe  honours  in  his 
foule  ;  for  certainly  it  flood  not  with  hi*  goodneffe ,    had  no: 
Chrift  as  the  fecond  ^4  dam  been  a  pubiick  perfoti,   a   Repre- 
fentative    ,    on    w / om  the  Lord  laid    the    iniquities  of  tis    all , 
Ifa.  53.  6.    But  if  we  confider  (  which  they  deny  )  that  Chrift 
was  then  fatisfying  his  Fathers  tuiace ,  we  need  not  wonder  at 
thofe  horrours  and  confternatioris  of  the  manhood ;  for  he  knew 
the  vaftneffeof  his  undertaking  §  the  numberlefle  numbers,  and 
aggravations  of  fins,  the  dreadful  weight  of  his  Fathers  wrath, 
thefharpreileof  thatfword  ,  Zech.  13.  7.  which  he  was  goirg 
now  tofeele  (not    that  God  was  angry  with  Chrift  upon  the 
Crofle,  quoad  affectum*,  no,  he  never  more  dearly  loved  him; 
but  quoad  effcttttm  )  adde  Chrifls  infinite  abhorrence  of  the  fins 
he  bore,  and  that  infinite  zeal  wherewith    he  was  inflamed  to 
vindicate  the  honour  of  Divine  juftice.    Now  his  infinite  love 
to  his  Church  ft  niggling  with  all  thefe,    produc'tthr^e  a;  onies, 
and  overcame  them  ail ,  when  he  faid,   ft  is  fin<(h?d,    oh.  19.  so. 
we  meet  him  next  triumphing  in  his  Refurre&ion. 

But  hereto  refolve  that  great  queftion ,  whether  Chils  paf- 
"  five  Righteoufneffe  alone  ,  or  active  and  paffive  joyntly ,  are 
the  matter  of  Chrifls  fatisfa&ion ,  which  believers  plead  acGods 
Bar  forrhJr  Juftification  ,  and  which  being  accepted  by  God  as 
a  plea  good  in  Law,  is  faid  ro  be  imputed  {viz,,  in  a  Lavv-fenfe) 
for  Ri^hteoufnvff:.  Let  thefe  Reafons  bz  weighed  by  fuch  as  do 
disjoync  them. 

Firft, 


Serm  19.     the  Nature  of  Jttjlijication  o^tned.  *\x 

Firft,  each  of  ihemhath  irs  proper  intereft  in  ?  and  its  refpe- 
£Uve  contribution  to^rds  the  ratifying  the  injur'd  honour  of 
Gods  Law.    For  the  honour  of  Gods  Law,  is  the  equity  of  both 
its  parts  ,  its  command,    and  its  threatening ;  Chriils    active 
Righteoufneffe  honours  the  equity  of; he  firft  ,  which  mm  had 
dishonoured  by  bis  difobedience ;  but   the  great  God-man  hath 
repaired    the  honour  of  Gods  Commandments,  by  yielding  a 
mod  perfe&  obedience  to  every  one  of  them,  and  therein  pro- 
claimed the  Law  to  be  holy,  jujl  and  good.     Then  Chri;};  paflive 
RigTteoufneffe  in  like  manner  honours  the  equity  of  the  threa- 
tening ;  for  as  by  obeying,  he  acknowledged  Gods  authority  to 
make  a  Law,  and  his  unexceptionable  rghteoufneffe  in  every 
(ingle  Branch  of  the  Law  made  ;  (o  by  f*pr;»g,  he  proclaimed 
that.manisboundtokeepit;  or  if  he  do    nor,   to  beare  the  pe- 
nalty.   He  himfelf dyes  to  juftifie  that  the  /Inner  is  worthy  of 
death ,  and  offers  himfelf  upon  the  Crofle    as   a  Sacrifice   to 
•the  Divine  Juftice;  and  hereby  he  hath   proclaimed  fin  to  be 
exceeding  finfjul;    and  God  to  be  fo  jealous  a  God,  as  rather 
than  fin  iliould  g©  unpunifh'd ,    and  his  iuftice  want  its  glory, 
the  righteous ,  eternal  Son  of  God  muft  be  made  an  example, 
what  guilty  man  had  deferyed.    Thus  God  by  two  equal  mira- 
cles ( of  everlaftingafioniflimentto  be  adored)  hath   fatisfied 
both  his  contending  Attributes,  andrendred  each  of  them  Tri- 
umphant, in  making  his  righteous  Son  an  example  of  his  fin- 
avenging  juftice,  that  guilty  finners    (  repenting   and   belie- 
ving )    might  be   made    examples    of    his    fin-pardoning- 
goodneffe. 

In  the  fecond  place,  as  each  hath  its  refpe&ive  intereft  in  te- 
tisfyiig  the  injur'd  Law ,  fo  neither  of  them  can  be  anywtere 
fevered  from  the  other;  andthofe  which  God  hath  fo  induTo- 
liibly  joyned,  let  none  part  afunder;  for  Chrifts  active  Righte- 
oufneffe  was  everywhere  paflive  ,  becaufeall  of  it  done  in  the 
formeof  afervant;  for  in  our  nature  he  obeyed  the  Law,  but 
in  his  very  incarnation  he  was  paflive ,  for  there:n  he  furtered 
an  ecclipfe  of  the  gio  ry  of  his  Godhead.  And  his  paflive  Righ- 
teoufneffe  was  everywhere  active ;  becaufe  what  he  fuffered  was 
not  by  conftraint ,  or  againft  his  Will ;  no,  it  was  his  ownvo-  , 
lun.ary  aft  and  deed  ail  along;  let  me  inftance  in  the  erea- 
teftofhis  fufferings  ;    his  very- dying    was  the  produft  both  | 

Ggg2  of 


412  The  Nature  of  Jtifliflcation  opened.    Seriru^. 


of  end  freenefl'e  of  his  love,  and  thi  Majefty  of  his  power,  John 
io.  I7,  18.   RevLx.j. 

In  the  third  place,  both  Chrifts   active   and  paflive   Righte- 
otffneffe,  what  he  did,  and  what  he  fuffered ,  partake  in  com- 
mon of  the /am*  of  atisfa$ion$  therefore  they  are  both  inte- 
gral parts,  or  joynt    ingredients  thereof;    for  forma  dat  ejfe: 
but  this  brings  me  t  i  the  fecond  enquiry. 
hery.   \     What  is  the  forme  of  Chrifts  fatisfa&ion  ,  or  thatwhichren- 
ders  it  fatisfa&ory  t    I  aniwer,  the  infinite  merit  of  what  Brdid 
and  fuffered  ;  which  infinite  merit  (lands,     1.  In  the  dignity  of 
hh  perfon  ;  thefulnefleof  the  Godhead  dwelt  in   him  bodily, 
Col.  2. 9.  John  1 .  14.     Now  for  the  work  of  a  fervant  to  be  done 
by  the  Lord  of  all,  renders  his  active  ;  and  for  him  to  fuflferas 
a  Malefactor  between  Malefactors ,  who  was  God  blefled  for 
evermore,  renders  alfo  his  paflive  righteoufnefle  infinitely  me- 
ritorious; no  wonder  the  blood  of  Chrut  c  ea  .feth  from  all /in,  . 
for  it  is  the  blood  of  God,  *Afts  20.28.  ijob.i.j.    And 
this  is  the  Reafon  why  the  Righteoufnefle  of  one  ,  redounds  un- 
to all  for  the  ;uft'f cation  of  life ,  Rom.  5.  18,19.  becaufe   his 
active  and  paflive  Righteoufnefle  is  infinitely   of  more  value , 
than  all,  that  all  the  creatures  in  heaven  and  earth  could  have  done 
or  fuffered  to  eternity  ^  the  very  man  Chriit  Jefus,  is  above  all 
the  Angels,  Heb.  ii&  for  he  is  the  man  that  is  Gods  fe  low, 
Zeehary  1 3.  7.    And  this  infinite  worthineflVof  the  Redee- 
mers perfon ,  you  have  excellently  defcribed  ,  as  irradiating  and 
infinitely  exalting  all  he  did  and  fuffered,  Th'L  1.6,758,9.  Heb.j. 
24,25,28. 

2.  The  active  and  paflive  R;ghreoufnefle  of  Chrift  are  cf  infi- 
nite merit,  becaufenotat  all  due,  but  both  m~er  iupererogati- 
ons  of  an  infinitely  glorious  perfon. 

And  firrtforhis  active  Ri^hteoufn;  ife,  it  flood  in  his  obedi- 
ence to  the  Ceremonial  and  Moral  Laws, 

i.  His  obedience  to  the  Ceremonial  Law  was  a  rneer  fupcrc- 
rogation,  for  the  fubflance  to  comply  with  the  fhadows ,  the 
Antitype  to  do  homage  to  its  own  types ;  behdes,  he  fub.nitted 
to  thofe  very  Ordinances,  whole  end  and  institution  fuppofeth 
guilt,  andwhofe  Nature  argues  them  defignedonly  fortheufe 
of  finners ;  what  foreskin  of  impurity  had  he  to  be  cut  off  in  cir- 
cumcTion?  what  filthtobewafhtaw  yiabaptifm?  did  the  ho- 


Serm.  19.      The  Nature  of  ]tiflifi cation  opened.  4 1 3 


holy  chiide  Jefus  defile  his  mothers  womb,  as  common  mortals 
do  that  are  conceiv'd  in  fin,  and  brought  forth  in  iniquity  ?  And 
yet  he  was  circumcifed  and  baptized,  and  his  mother  offered  f>r 
her  purification, Luks  1.21,22.^/7.  3.21.  No  imaginable  obligation 
lay  on  him  to  thefe  fubmiflions,  being  to  him.meer  ciphers  wholly 
infignificant. 

2.  His  obedience  to  the  Moral  Law;  Although  it  muft  be 
granted  that  as  man  it  was  his  duty,  Ga'.  4.  4.  yet  was  it  not  his 
duty  to  become  man.  True,  a  creatures  homage  was  due  from 
him,  when  a  creature;  a  fervants  work,  when  in  the  form  of  a 
fervanc;but  the  whole  was  free  and  arbitrary,becaufe  his  entring 
into  that  fiace  was  fo ;  for  what  but  his  own  infinite  love  could  e- 
ver  move  the  eternal  Word  to  pitch  his  Tent  in  our  Nature?  whan 
obliga  ion  lay  on  the  Heir  of  all  things  to  take  the  form  of  a  fer- 
vant?who  bound  che  eternal  Son  of  God  to  become  in  the  fulnefle 
of  time  the  Son  of  man  ? 

And  as  his  active  rightenufneffe,  fo  fecondly,  his  pafltve  too 
was  a  meer  fupererogation  ;  for  his  Almighty  Fathers  Holy,  All- 
feeing  Eye  could  never  efpy  the  lead  iniquity  in  him  to  punifh  • 
what  had  the  Divine  Jufiice  to  do  with  him  ?  for  he  was  a  finleflfe 
perfon,  he  fuflfered  not  for  himfelf,  J>^.  9.  :6.  No,  for  us; 
2  Cor.  5.21.  And  therefore  fince  no  obligation  lay  on  him  to  do 
what  he  did ,  or  to  fuffer  what  he  fuflfered,  he  may  impute 
the  merit  both  of  the  one ,  and  the  other ,  to  whom- 
soever ,  and  upon  what  termes  foever  he  and  his  Father 
pleafe. 

But  before  I  come  to  confider  the  termes  upon  which  Chrifts 
fatisfadion  is  applied, I  muft  anfwer  fome  quefUons,and  clear  the 
fcmplesin  the  way. 

1  .What  is  become  of  the  Law  of  that  firft  Covenant  made  with  objeB.  i, 
tAdam   InParadife  ?   (Sen.  2.  17.  repeated  again  to  the  Je,vs , 
Dent.  27.2b.  The  fum  of  which  you  have  fully  exprefted,  Ez,ek* 
1  8.  4.  The  foul  that  fimieth,  it  (ha /I  dye. 

I  an;\\er :  It  is  not  executed  nor  abrogated ,  but  releafed ,  or 
difpenfed  with. 

Firft,  it  is  not  fully  executed ;  for  there  is  no  condemnation  to. 
them  that   reinChrift  Jefus,  &c.  Rm.S.i. 

Secondly,  It  is  not  abrogated  •,  for  k  is  in  part  executed  upon 
Believers;  they  are  liable  to  the  firfi ,  or  natural  death,  which  ts 

tht 


4H  The  Nature  of  Justification  opened,  Serm.  1 9. 

the  wages  of  fin  ^  although  the  fecond  death  hah  no  fower  over 
r/w»i  oefides  all  manner  of  chaftifements  and  afflictions,  Pfat. 
89. 30,  31,32.  And  alio  that  Law  is  totally  executed  upon  finally 
impenitent  unbelievers,  over  whom  noc  the  firft  only,  but  the 
fecond  death  alfo  hath  power,  2  Thef.  i.  S.  For  he  thai  belie- 
veth  not  is  condemned  already,  John  3.  18.  That  is,  the  Go- 
spel finds  him,  and  every  one  in  a  Hate  of  condemnation  ;  but 
thofe  who  believe,it  proclaims  deliverance  to ;  th  Te  who  through 
unbelief  reject  it,  (judging  themfelves  unworthy  of  everlafting 
lifer,  fee  Atts  13.46.)  it  leaves  fuch  as  it  found  them  •,  viz,,  un- 
der the  condemnation  of  the  Old  Covenanr,  fince  they  refufe  the 
pardoning  mercy  of  the  New. 

Third iy,I  aniwer  therefore  pofitively,that  the  firft  Covenant  is  re- 
leafed,  anddifpenfed  v\i  h,  by  fuper-iaducing  a  New  Covenant  of 
Grace  over  it,  that  whofoever  clofeth  v.ih,  and  comes  into  the 
terms  of  the  New,  fhould  be  exempted  from  the  ribour  and  ex- 
tremity ;  1.  e.  from  the  eternal  condemnation  of  the  Oldrfoh. 
7. 16.  It  is  not  faid,He  that  believes  fhall  not  befick,  fhall  not 
be  afflicted,  fhall  no:  dye  ;  No,  bat  he  (hall  mt  p:rijh.  Thus 
you  fee  the  Covenant  of  Works  as  to  its  execution  upon  fuch  as 
are  in  the  Covenant  of  Grace,  is  in  the  chief  part  retrained; 
but  yet  in  fome  part  inflicted  i  They  never  flial!  complain  under 
the  eternal  and  dcttwttive  •,  yet  they  do  complain  under  the 
temporal   and  corrective   puniihment   of   their  finnes,     Lam. 

Yet  more  particularly  for  the  clearer  undemanding  of  this,  we 
muftconfider  that  the  firft  Covenant  lays  a  double  obligation  on 
(inful  man. 

Firft ,  In  reference  to  what  is  paft ;  and  here  it  requires 
fatisfacYion   and   reparation   from   us   for   our  fin  in   break- 


ing it 


And  fecondly,  In  reference  to  the  future  ;  af:er  fuch  fatisfaeti- 
on  and  amends  made,  it  requires  perfect  conformity  ftill  as  at 
firft,  abfolute  obedience  to  all  Gods  commands  being  the  eternal 
debt  of  the  reafonable  creature  to  thacGod  that  made  it  in  his  own 
Image;  if  therefore  we  could  (  which  bath  already  been  proved 
to  be  impoffible  )  ever  hive  facisfied  Gods  injar'd  Law  for  our  paft 
breach,  the  Law  would  .'till -have  come  upon  us  for  future,  exact 
conformity  to  pay  the  refidue  of  that  etern.U  debt  ^   and  its  I  in- 


gwg; 


Serm.  19.    The  Nature  ofJHpjication  opened.  415 

guage  would  be,  Sin  no  mon,  left  a  worfe  thing  bcfs.ll  thee ; 
as  a  FeloKy  th  ugh  bntn't  in  the  hand,is  yet  bound  to  live  honeft- 
Jy  for  the  future  at  his  peril.  Now  the  New  Covenant  of  Grace 
relieves  us  as  to  both  thefe  cafes,  and  difpences  with  the  rigor  of 
the  Law. 

As  to  the  firft,  Itconr.tortsus  vvi-h  the  good  news,  that  the 
Son  of  God  hath  fatisfied  his  Fathers  j.iftice  ;  and  if  we  believe 
but  in  him,  Go d  will  accept  cf  us,  as  if  we  had  Satisfied  in  our 
own  perfons.  The  cafe  the  Law  leaves  us  in,  is  well  exprefled , 
J  fa.  \i.  1 4.  &  Hob-.  io>?i.  But  the  relief  theGofpel  brings 
us  in  St.  Pauls  language,  %$ffk  8.  55, 34.  You  have  both  toge- 
ther excellently,  Szekj  ?  3.10,11. 

As  to  the  fecond  Obligation,  the  New  Covenant  difpenfeth 
with  thj  rigor  of  that  too  j  for  woe  to  a  iuiUried  and  pardoned  per- 
fon  ,  if  he  moft  lofe  all  again,  upon  the  ieaft  defailance  ;  there- 
fore the  Gofpel  proclaims  pardon  of  iin  upon  repentance  ,  and 
acceptance  of  fmcere  endeavours  to  obey  him.  Gods  language 
now  is,  dinners  be  but  in  good  earned,  do  but  love  me  heartily  , 
and  my  ways ;  let  me  bur  fee  a  childe-like  ingenuity  in  you,  and  I 
will  put  down  your  uprigh-,  though  imperfect  performances,  in 
the  book  of  my  remembrance,  Mai  :.  16.  and  b'ot  out  your 
tranfgreriions  when  repented  of,  out  of  the  book  of  my  remem- 
brance. Mandma  Dsl  tanqxam  fatta  r^tttantHr,  qnnrAo  quic- 
cjuid  ntm  fit  xgmfeitttr.  Thus  doth  the  candor  of  theGofpel  dif-  u^Kct'^1^* 
pence  wi:h  the  rigor  of  the  Law  ;  God  deals  not  with  us  as  an 
./Egyptian  task-matter ,  but  as  a  Father  with  his  children  whom  he 
loves  :  Ckrifts  yjl^e  is  eajh^his  burden  light. 

If  any  doubt  ho,v  it  ttands  with  Gods  veracity  and  immuta-  Qi:n 
biiity,  having  once  declared  that  the  foul  thatfinneth  fhall  dye,  to      jC     2* 
contradict  it  by  declaring  that,flV  that  b ditvet h  [hall  never  dycjdui 
have  eternal  life.  _  John  u,  i*r, 

I  anfwer :  We  mutt  Icok  upon  threatnings  as  a  part  of  the  Law, 
dedarin..  hedtieneffeof  thepunifhment,  what  the  offender  hath 
deferved  taftifier;  not  as  predictions  of  the  event,  any  more  than 
Thou  1 1V  It, and  Thou  fttaic  not  in  the  command,  are  predictions  r 
but  only  are  expretfive  of  the  duenefl'e  of  obedience.  Nor  will 
it  hence  follow,  that  we  have  the  leaf*  caufe  once  to  fufpecl:  that 
God  may  (if  he  pleafej  revoke  his  promifes,  as  well  as  his  threat- 
nings; and  then  what  would  become  of  us  f  for  there  is  a  wide 

difference 


4 1 6  'the  Nature  of  ^HJiifcation  opened.     Serin,  ic?. 

terence  in  their  eiiential  natures  and  properties.  In  a  promife, 
the  obligation  lies  upon  the  party  proxiring;  he  hath  pail  away 
his  own  liberty,  and  the  thing  is  now  no  longer  his,  but  the  o- 
ItherSjWho  may  it  he  plea.e,:eleale  and  quit-claim  to  his  pretenti- 
ons;  te  may  difpenie  with,  andfurrender  his  own  right  •  but  if 
he  chime  his  right  to,  and  interefl:  in  the  benefit,  by  vertue  of 
thepromife,  ir  cannot  be  detained  without  notorious  wrong  and 
injury,  which  Cod  forbid  we  (houLi  charge  him  wuh ;  tor  he 
were  no:  God  ,  if  he  were  not  infinitely  true  and  fairhful.  How 
Id  he  <  If e  judge  the  world?  But  now  the  Obligation' unto 
punjfliment  lies  contrarily  upon  thefinnerthreatned  j  he  hath  part 
away  his  own  indemnity,  and  given  God  the  right  of  punifhin* 
him.-  I  fay  the  righ:,  nottheneceffi:y ;  if  God  will  claime  this 
right,  he  may ;  but  if  he  pkafe,he  may  difpence  with  it.  It  is  no 
injury  if  he  puniiheth  ;  yet  no  Obligation  lies  upon  him  but  his 
own  honour :  And  that  indeed  obligeth  bini  nor ,  never  to  dif- 
pence with  his  Law  ;  but  never  to  dtfpenfe  with  it  upon  a  iic-ht 
caufe  ,  or  upon  rermes  misbecoming  his  Glorious  Attri- 
butes. And  the  difpe-fation  we  now  fpeak  of  is  an  honourable, 
one  ;  for 

i.  There  are  weighty  inducements  moving  God  hereunto.  If 

bad  not  difpenc't  with  the  rigor  of  it , 

Firit,  Hehaa  loit  the  opportunity  of  the  highelt  poiTibie  way 
of  glorifying  his  own  goodneffe,  which  now  io  infinitely  endears 
him  to  the  world,  and  lays  fuch  Obligations  on  us  to  admire  and 
adore  him. 

Secondly,  As  all  Ifrad  lamented  over  Benjamin,  Jud°.2i.<5. 
that  a  Tribe  was  loft  ;  fo  the  Creation  would  have  milt  a  Tribe  ; 
which  is  trie  reafon  ibme  Divines  have  give  1  why  Chrift  tiol^  net 
en  him  the  nature  of  i/ingcis^  hnt  the  feed  of  Abraham  •  be- 
caufe  only  fome  of  the  Angelical  Tribe  loR  their  birth-ri^ht  ;  on- 
ome  kept  not  their  firft  (fiate  ;  but  mzn  being  in  ho- 
nour    co>nv:H:d    not  ,     tat     bccr.m:    l.l^e    the    Beat}    that    pe- 


- 


ly,  All  Religion  had  been  extingni<Vr,  ard  frozen  by 
fpair  unavoioably ;  if  there  had  been  no  hnpe,  rhe  fear  of 
God,  his  worfhipandfervicehadfo:  ever  utterly  periih't  from 
off  the  earth.  But  now  his  Name  is  rxceicnt  in  all  rh:  e.r.h  • 
even    that    Name  Proclaimed    to   Mofa  ,    Exod.   54.  6. 

The 


Serm.  *j?.      The  Natnre  of  Jnflification  opened.  4  f  7 

The  Lord  is  known  in  Judalh  and  his  Name  is  great  in  Ifmd  y 

Pial.79.1. 

2.  As  the  caufes  inducing  are  weighty,  fo  the  terms  on  which 
he  difpenfeth  with  his  Law  are  as  honourable;  which  was  our 
third  Oa-ry  propounded  in  the  opening  the  point.For  finceChrift  *     , 

Redeemed  us,  not  by  way  of  Solution  (  ftri£tty)  as  a  Surety, 
paying  the  Debtors  proper  debt  to  the  Creditor ;  but  by  way  of  # 
Satisfaction,  as  a  Mediator  and  Interceffor,  offering  a  valuable 
confideration  to  the  offended  Judge  of  the  world,in  lieu  of  the 
Laws executing  the  penalty  threacned  upon  the  (inner :  It  neceffa- 
rily  follows  that  no  right  at  all  in  the  benefits  of  this  fatisfaction 
can  accrue  to  the  Deii  iquent,  but  upon  fuch  terms  precifely  as  the 
offended  party,  and  the  Mediator  that  fatisfieth  him,  (hall  agree 
unto  ■  and  upon  mutual  treaty  and  compromiie,  joyntly  ratifie; 
fo  tha't  juftification  by  way  of  fatisfaction  provides  no:  only  for 
the  ft  ners  indemnity.but  in  fuch  a  manner,asalib  to  confult  the 
interefts  and  honour  both  of  the  party  fa:isfying,and  fatisfted;  and 
this  latter  is  the  rule  and  meafure  of  exhibiting  the  for- 
mer,and  of  making  over  the  fatisfaction  for  difcharge  of  the 
offender. 

What  are  the  terms  therefore  upon  which  both  God  and  Chrift:    Query  3. 
have  agreed  to  juftifie  finnersf 

I  amwer ;  firft,  faith,  which  is  a  hearty  receiving  Chrift  as  he  | 
istendredbytheGofpel,  and  here  the  foul  cjr.irs  all  pretenfions 
of  being  juftined  by  any  righteoufneffe  of  its  own,  and  rolls  ic 
felf  upon  the  Lord  its  righteoufneffe  ;  and  therefore  hath  faith 
the  honour  to  be  the  juftifying  grace,  becaufe  it  fo  highly  ho::ou- 
reth  Chrift  ^  it  is  the  nuptial  knot  whereby  the  foul  joyns  it  felf 
to  its  Lord- Redeemer  in  an  everlafting  Marriage-Covenant;  ic 
denies  its  felf,  andforfakes  all  its  other  Lovers,  and  clafps  about 
its  Lord  and  Husband,  as  its  all  in  all.  L-ok  what  a  wife  doth 
in  a  Marriage-Covenant  to  her  husband,  that  doth  a  foul  in  belie- 
ving unto  Chrift,  it  faith  unto  him,  ^N  thou  art  my  husband, 
H?.  2.  16.    And  he  faith  unto  his  Spoufe,  iQ\)  you  are  my 

people. 
But  then  this  juftifying  faith  hath  two  daughters  that  in feparably 

attend  her.  . 

1.  Repentance:  Here  finful  man  retra&s  and  undoes  hn  faults, 
cryes  peccavt,  weeps,  wrings  his  hands,  fmites  upon  hi;  breaftv 

;  H  h  h  and 


ynW 


418  Ihe  Nature  ofjujiification  opened.     Serm.  1 9. 

and  cryes  What  have  I  done  ?  Laments  after  the  Lord,  and  abhors 
himfelf  in  duft  and  allies :  He  calls  himfelf  fool,  mad  man,beaft, 
traytor  to  his  God,  and  to  his  foul :  In  a  word,  executes  the  Livv 
upon  himfelf;  and  fiace  God  excufeth  him  from  the  puniihment , 
he  accufeth  himfelf  of  theguilr,  and  condemns  himfelf  to  the 
fhame  of  his  fin ;  and  hereby  the  {inner  honours  the  equity  of  the 
threatning  by  his  tears,  acknowledging  that  his  blood  was 
due. 

2.  Newnefle  of  life ;  here  the  Tinner  acknowledged  perfect  o- 
bedience  to  be  (till  his  duty;  this  honours  the  equity  of  Gods 
Commandments.  And  the  Redeemer  by  making  this  one  of  the 
conditions  of  the  Gofpel- Covenant,  huh  given  hi?  Father  his 
Law  back  again-,  he  doth  not  repeal  icv  no,itsftill  the  rule  of  life, 
and  every  Commandment  ftill  obligeth  a  Believer.  Chrift  hath 
only  releafed  us  from  the  condemning  power  of  it9  not  the  com- 
manding power  of  it.  We  muft  ftill  prefle  after  perfection  ;  but 
though  we  fall  fhort  of  it,  we  fhall  not  dye  for  it :  Chrift  hath 
r  d.emed  us  fiom  the  curfe  of  the  Law%  being  made  a  curfj  for 
w  ;  but  hath  left  us  under  the  government  and  command  of  the 
Law.  The  whole  matter  is  excellently  exprefled,  1  John  2.  1, 
UMy  little  children,  thefe  things  I  write  unt^you  that  you  Jin  not; 
and  if 'any  man  fin ,  we  have  an  Advocate  with  the  Father  J 'ejus 
Chrijl  the  righteous, 

3.  Having  thus  difcourfed  to  the  three  general  points  firft  pro- 
pounded, and  fhewed  that  the  perfon  juftified  is  charg'd  with 
guilt :  And  fecondly>  that  he  pleads  to  the  charge,  (  where  I  have 
largely  opened  the  nature  of  that  plea  )  I  come  now  to  the  third 
general  point,  to  fhew  how  upon  his  plea  ht  is  dijeharged  or 
jufiified. 

Afinneristhen  actually  juftified, when  he  is  confiituted  or  made 
righteous  in  Law.  Righteoufnefle  is  a  conformity  to  the  Law;  he 
that  fulfills  the  Law,  is  righteous  in  the  eye  of  that  Law  ;  he  is 
Iwo^Q-y  within  the  protection  of  it;  as  he  that  tranfgrefleth  the 
Law,  is  Mop®-,  guilty  in  the  eye  of  the  Law>  and  wjthout  the 
protection  of  h.  Now  the  Law  of  the  New  Covenant  runs 
thus,  He  that  belie icth  jhall  not  ferijh;  fo  that  a  Believer  keeps 
and  fulfills  tli&Law  ;  and  therefore  fa  th  is  imputed  to  hi:n  for 
righteoufnefle,  Rom.  ).  22,  23,  24.  becaufe  faith  is  the  keep- 
ing of  the  New  Covenant,  which  therefore  is  called  the  Law  of 

faith  „ 


Serin.  1 9.       The  Nature  of  Justification  opened.        4 1 9 

faithy  Rom.  3.27.  in  opposition  to  the  Old  Covenant,  called 
there  by  the  Apoftle,  the  Law  of  Works.     As  therefore  innocen- 
cyy  or  per  feci  obedi?ncey  would  have  juftified  Adamy  had  he  ftood 
by  vertue  of  the  Law  of  Works,  or  Old  Covenant,  whofe  tenor 
is  Obey  and.  livey  for  then  he  had  fulfilled  that  Law;  and  as  hi; 
Dlfobedlence  actually  condemned  ^  him  by  vertue  of  the  fame 
Law,  —  Difobey>  and  dye  for  it>  Gen.  2.  17.  So  now  belie- 
vmginChrlftjufVifyeth  by  vertue  of  the  Law  of  faith  ;  for  it  is 
the  keeping  and  fulfilling  of  the  Gofpel-Covenant,    whofe  tenor 
is,  Believe  in  the  Lord  Jeftts  Chrift,  and  thou,  (halt   be  faved: 
And  again,  unbelief  actually  condemneth  by  vertue  of  the  fame 
Law,  —  He  that  believeth  not  is  condemned   already ,    bccaufe 
he  hath  not  believed  in  the  Name    of  the   only  Legott:n  Son  of 
*dfy,  Joh.  3.  18.  Thatis,  becaufe  the  unbeliever  is  *wft®-,  with- 
out the  protection  of  theGofpel,  or  Law  of  faith,  he  come:h 
not  up  to  its  righteoufnefle ;  he  is  condemned  already ,  as  a  fimer 
by  the  Law  of  Works;  and  yet  once  more  with  a  witnefle  con- 
demned as  an  unbeliever ',  as  a  monfter  that  hath  twice  been  ac- 
ceflbry  to  his  own  murder ;  firft,  in  wounding  himfelf,  and  fe- 
condly,  in  refufing  to  be  healed :  The  Law  of  works  includes  us 
all  under  fin,  we  are  all  dead,  our  cafe  was  defperate;  but  God 
who  is  rich  in  mercy,  through  his  great  love  wherewith  he  hath  lo- 
ved us,  (  his  immenfe  <pt\*99pt»<vU )  when  we  were  dead  in  fins  and  EPhe  £  *  ~  4* 
trefpafles,  hath  fent  his  only  begotten  Son,  that  whofoever  be-  Joha  *•  l$- 
lievethin  him,  fhouldnotperifti,  but  have  everlafting  life.  And 
this  is  that  Law  according  to  which  he  will  judge  the  world  ;  accor- 
ding to  my  Gofpely  faith  Paul,  Rom.  2.  27.      Every  Believer 
therefore,  though  he  wants  the  ri^hreoufneffe  of  the  Law   of 
Works,  (  viz,,  innocency  )  yet  he  {hall  not  be  condemned,becaufe 
he  hath    the   righteoufnefle   of  the   Gofpel ,   (  viz,,  faith  ) 
which    is    the   New   Law  in   force  ,    according    to    which 
God  now  dealeth  with  us,and  (hall  judge  the  world  at  the  lift 
day. 

And  here  it  will  be  richly  worth  our  very  heedful  Obfervation  , 
that  although  a  Believer  hath  not  the  righteoufnefle  of  the  Law  of 
.Works,  inherent  in  himfelf  j  (forifhehad,ha  were  not  a  fmner , 
but  fhould  be  juftified  by  that  Law  )  yet  by  faith  he  lays  hold  upon 
Chrifts  fatisfaftion,  which  in  the  very  eye  of  the  Law  of  Works  is  ^ 
an  unexceprionably  perfect,  an  infinitely  glorious  righteoufnefle.- 

Hhh2  So 


ai o         The  Nature  of  ]u(liftcation  opened,      Serm.  1 9 


So  that  faith  juftifieth  us  even  at  the  Bar  of  the  Law  of  Works  , 
Ration  oljetti ,  as  ic  lays  hold  on  Chrifts  farisfa&iqn  ,  which  is 
our  Legal  righteoufnelfe;ir  juftifieth  us  a:  the  Bar  of  the  Gofpel, 
or  Law  of  faith  ;  f.rmahter^  &  ratiohe  fui ,  as  it  isCovenanc- 
keephg,  or  a  fulfilling  of  the  Gofpel-Law:  For  he  that  keeps  a 
Law*  is" righteous,  where  that  Law  is  Judge,  the  Law- Maker  by  his 
very  making  of  the  Law,  makes  him  righteous, and  the  Judge  thac 
pronounceth  according  to  the  Law,  (  for  a  Judge  is  yo^U  5/^4^0 
will  infallibly  pronounce  him  fo. 

But  that  with  all  requiiite  diftin&neffe  wemay  apprehend  this 
great  affair,  let  us  take  a  view  of  fome  of  the  molt  confiderable 
and  important  caufes  which  concur  to  the  producing  this  excellent 
effect,  thedifchargeand  juftification  of  a  finner,  and  ftate  their 
feveral  interests  and  concernments  in  their  refpeftive  influences 
upon,  and  contributions  towards  ir. 
1.    How  free    'Andfirft,  The  free  grace  of  God  is  the  firft  wheel  that  fees  all 
grace  juftifi-    the  reft  in  motion.    Its  contribution  is  that  of  a  proegumcnal 
eth.  caufe,  or  internal  motive,  difpofingGod  to  fend  his  Son,  John 

3.16.  That  [inner s  (believing)  might  be  jufti fled  freely  by  his 
gracey  through  the  Redemption  that  is  in  Chrift  Je[m  ,  Rom.. 
3.  24.  For  Chrift  dyed  not  to  render  God  good,  ( he  was  fo  eter- 
nallyjbut  that  with  the  honour  of  his  juftice  he  might  exert  and 
difplay  his  goodneiic,  which  contriv'd  and  made  it  felf  this  way  to 
break  forth  into  the  world. 
i.Ho-.v  Chrifts  Secondly,  Chrift s  fatisfa&ion  is  doubly  concerned  in  our  Jufti- 
fatisfa&ion.       fication. 

1.  In  refpefl  of  God,  as  a  frocatartick^  cauje  of  infinite 
meri:,  and  imperative  power;  for  the  fake  of  which  God  is  re- 
conciling himfdf  unto  the  world  in  Chrift,  not  imputing  their 
trefpaftes  unto  them,  2  Cer,  5.19. 

2.  Inrefpeftof  the  Law  of  Works,  Chrifts  facisfac^ion  juftifi- 
eth us  formally,  as  our  proper  Legal  righteoufnefie  ;  I  call  it  our 
r'ghteott/H/jfi9bzcaufe  ic  becomes  imputed  to  us  upon  our  believing; 
faith'being'ourGofpel  title,  by  pleadingwhicb,  we  lay  claim  to 
all  the  benefits  accruing  from  the  merit  of  Chads  performance, 
toalleffeds,  ufes  and  purpofes,  as  if  ithad  been  perfonally  our 
own  ;  I  c -i  1 1  it  ofir  Legal  righteoufmjTe,  becaufe  thereby  the  Law 
of  Cod   wis  it  feti  fully  apaid,  and  a.cqiriefcerh  in  it,  as  in  full 

para  ions  and  amends  made  unto  it  for  the  injury  and  difhonour 

received, 


Serm  19.    The  Nttnre  of]ujiijication  opened*  421 


received  by  the  fin  of  man.  We  mutt  plead  this  againft  all  the 
challenges  and  accufations  of  the  Law:  Who  ihaii  Jay  any  thing 
to  ihe  charge  of  Gods  Elect  -?  it  is  Chrift  that  dyed,  d'c.  Row.  b'. 
3  3.  And  thus  our  Legal  righteoufneiie  required  in  the  firtt  Cove- 
nant, that  of  Works, is  wholly  without  us  in  our  Redeemer,  yec 
imputed  upon  our  account. 

Thirdly,  The  Gofpel  juftirieth  qua  Lex  latar  as  it  is  the  Law  3.  How  tbc 
of  faith  •,  for  the  very  tenor  of  the  Gofpel- Covenant  is,  Believe,  Gofpel. 
and  thou  fcalc  be  faved. 

Fourthly,  Faith  juttirleth  vi  LegU  lauy  as  it  is  our  Evangeli-  4-  Hovv  faiCh- 
cal  righteoufnefle,  or  our  keeping  theGofpel-Law  ;  for  that  Law 
fufpends  jujlification  upon  believing.  Faith  pretends  to  no  merit 
or  vertue  of  its  own,  but  profeffecly  avows  its  dependance  upon 
the  merit  of  Chritts  fatisfaition,  as  our  Legal  ri°hteoufnefTe ,  on 
which  it  layeth  hold,  nor  can  it  fhevv  any  other  title  to  be  it  felf 
our  Evangelical  righteoufnefle ,  but  only  Gods  fan&ion  ,  who 
choie  this  ac-1:  of  believing  to  the  honour  of  being  the  juftifying 
a£t,  becaufe  it  fo  highly  honoureth  Chritt  ;  So  that  as  a  mott  ju- 
dicious pen  expreffeth  it,  the  act  of  believing  is  as  the  (ilver ;  but 
Gods  Authority  in  the  Gofpel-fan&ion,  is  the  Kings  Coyne,  or 
Imare  ftamp'c  upon  it,  which  gives  it  all  its  value  as  to  juftificati- 
on. . '  Without  this  ftamp  it  could  never  have  been  currant;  and 
if  God  had  fee  this  ttamp  on  any  other  grace  as  love,  that  then 
would   have  been  currant,  and  have  juftified  us  as  faith  doth 

now. 

F;fthly,  God  jufuheth  in  a  proper  fenfe  two  ways:  firtt,  As  a    7-9°w  GocL 
Legifiator ;  fecondly,  as  a  Judge. 

1.  As  a  Le giflatqr,  enacting  by  his  Soveraign  Authority  that 
fweet  and  gracious  Law  of  the  New  Covenant, by  vertue  of  whofe 
tenor,  every  fmner  that  believes  is  juftified  from  the  guilt  of  fin  ; 
from  which  he  could  not  be  juftified  by  the  Law  of  CMofes , 
A6ls  13.  38,9.  This  Law  of  jullincation  by  faith,  is  Gods  own 
ad  and  d<:<zc]y  the  great  Inflrnmentum  pact*;  between  God  and 
man ;  he  hath  proclaimed  his  Letters  Patents ;  the  King  of  hea- 
ven and  earth  hath  in  the  Gofpel  (  our  Magna  C "burta  )  given 
his  Warrant  under  his  own  broad  Seal,  that  fo  that  Micvetbyfh*U 
not  be  condemned. 

2.  As  a  Judge, :  he  Go  J  of  heaven  may  in  three  refpects  be  faid 
tojuftifie-aBeJiever. 

?irfl? 


4  z  z       The  Nature  of  Jnfltjication  opened.     Serm.  1 9 


I?irft,Forthwith  upon  this  believing,  God  owneth  him  fecretly 
within  himfelf,  as  a  perfon  juftified ;  God  efteerns  and  approves  of 
him  as  in  that  ftate,  unto  which  he  hath  by  believing  a  title  good  in 
Law>an\ndefeafible  right;  a  juftified  eftate  emergeth  a&ually,  as 
foon  as  faith;  the  Law-title  thereunto  emergeth  as  aneceflary 
refultanceby  vertue  of  the  tenor  of  the  Gofpel-Law,  which  only 
jullifiedvertually,  potentially,  and  conditionally  before  every 
Believer  in  general ;  but  now  actually,  absolutely,  and  in  parti- 
^  cular  it  juftifiethJhim  as  a  Believer  when  he  is  (o. 

Secondly,  At  the  moment  of  diffolution  God  juftifieth  as  the 
Judge  of  all  the  earth,  parting  a  private  fentence  and  award  unto  e- 
verlafting  life  up6n  every  believing  foul. 

Thirdly,  But  eminently  at  the  laft  day,  when  the  Ancient  of 
days  {hall  take  the  Throne,  and  in  open  Courc,before  the  whole 
Creation,  by  publick  fentence  for  ever  acquit  and  difcharge  Be- 
lievers at  that  great  and  laft  Ailizes. 
„  w  Wo  ks  Sixthly, Shall  I  need  to  adde  that  Works  are  faid  to  juftifie  \\$>Jam. 
'*  2.  4.  becaufe  thy  juftifie  our  faith,  or  demonftrate  before  God 
and  man ,  and  to  our  own  conferences  that  our  faith  is 
not  a  dead  and  barren,  but  a  true  and  living  one  by  its  frukfulnefs 


in  well-doing. 


,       ._      Seventhly,  But  I  muft  not  forget  la&ly,that  the  Spirit  of  God  is 
ric.  °       :  ^"  kid t0  iu&fc us ;  l  Cor-  6*ll>  and  that  two  ways;  firft,^'  etlljyby 
working  faith  in  the  heart,  which  is  one  of  the  fruits  of  the  Spi- 
rit, Gal.  5.22.     Now  Cau[a  cau[&  eft  etiam  c&ttfa  canfati ;  the 
Spirit  juftifiech  as  it  is  the  Author  of  the  jqftifying  grace.Secondly, 
)  re  flexibly :  The  Divine  Spirit  clears  up  juftification  to  a  Believers 
>t'  !  confidence,  by  difcovering  the  truth  of  faith,  by  working  afiti- 
1      ranee,  and  by  iealing  a  Bdiever  to  the  day  of  Redemption.    The 
••  Spirit  it  [elf  beareth  witneffe  with  onr  spirits  that  we  are  the  children 
of  (jod;  and  if  children  ^then  heirs,  &c.  Rom. 8. 16,17. 

Th  us  I  have  at  length  done  with  my  firft  Task,  the  opening  of 
the  Point,  which  finds  it  felf  fummed  up  in  this  definition,  y  *////- 
cation  is  a  judicial  all  of  Gody  as  Law-giver  and  Judge  of  the 
world ,  gracious  fly  di [charging  a  Believer  for  the  fake  of  Chrifts 
[atisfallion^  from  the  condemnation  of  the  Law  of  Wcrlzj^by  the  te- 
nor of  che  G  off  el-Law  ^  or  New  Covenant  which  requireth  of^acc  pt- 
cth  from,  impHteth  unto  [inner  s  faith  in  Thrift  Jefa  as  their  righte- 
orfnejfci  fee  Rom. 3. 2 5,6,7,8.  Rom.  4.  5.  Thtl. 3.5?. 

To 


Scrm.  1 9 .    The  Nature  of  Jtijlification  opened.  423 

To  improve  it  now,  (  which  was  my  other  task  )  by  way  of  re- 
futation,   Iinferagainftthe  nAr.timomans  ,  firft,  That  jaftirka-  VJe'  Refut' 
don  is  not  from  eternity. 

1.  B  caufe  a  perfon  muft  be  charged  with  guilt  before  he  is  jufti- 
fied  op  discharged ;  but  nothing  can  be  before  eternity;  if  dif- 
char^'cS  from  erernity,  when  was  he  charged?  what  from  eter- 
nity too  ?  then  he  will  be  at  once  eternally  charged  with,  and  dif- 
charged  from  guilt,  which  if  any  excufe  from  a  contradiction,  they 
are  much  wiier  than  I    m . 

2.  My  Text convinceth  them,a6lual  faith  is  not  from  eternity, 
therefore  not  juftirication  before  God  ;  for  if  faich  juftifieth  us  noc 
beforeGod,but  only  at  the  bar  of  confcience;then  there  will  be  no 
juftirication  at  Gods  bar  at  all  once  mention  'din  Scripture;  for 
works  do  it  at  mans  bar ;  what  is  it  I  wonder  that  juftifieth  from  e- 
ternity?Not  Gods  decree  to  juftifie;  for  then  his  decree  toglorifie, 

would  make  glorification  from  eternity  too  ; but  T>ecreta  Dei 

nihil ponnnr  aBtt  infubjetto.  Gods  decrees  are  immanent  afts,  and 
parte  nothing  actually  upon  the  creature. 

3.  A  justified  perfon  was  actually  under  condemnation  whiFft 
he  was  an  unbeliever,  Rom.  3.  18.  He  that  beheveth  not,  is  con- 
demned, already,  but  he  could  not  be  at  all  condemned,  if  jufii- 
fied  from  eternity. 

4.  Saint  Paul  expreffely  affirms  that  the  believing  Coanthi- 
*ns  were  noc  once,but  now*  we  re  juftified,  1  Cor-6> ' 1  ■  Such  were 
fomeof  you,butyearewafhed,  but  ye  are  fan&ified,  but  ye  are 
ju (It fed  in  the  name  of  the  Lord  Jefu<  ,&c. 

Secondly,  I  infer  againft  them,  than  they  are  dangeroufly  mi- 
ftaken,  in  thinking  that  a  Believer  is  righteous  in  the  fight  of  God, 
with  the  feif-fame  a&ive  and  paflive  righceoufneffe  wherewith 
Chrift  was  righteous,  as  though  Believers  fuffered  in  Chrift,  and  .4-  > 
obeyed  in  Chrift,  and  were  as  righteous  in  Gods  efteem  as  Chrift 
himielf,  hiving  hisperfonai  righteoufnelfe  made  perfonally  theirs 
by  impura  ion.  This  is  their  fundamental  mUake,and  from  hence 
( tan  j  u  1  n  ex  olcjhg  Trajano  )  iffues  out  a  throng  of  fuch  falfe  and 
corrupt  deductions  and  confequences  as  thefe. 

That  God  fees  no  fin  in  his  children;  that  affii£\ion  and  death 
are  not  proper  punilhments  of  fin  to  Believers;  that  all  future 
fins  are  already  actually  forgiven,  as  well  as  paft  and  prefent;that  a 
Believer  muft  not  pray  for  the  pardon  of  finne3   but  only  fo* 

tha 


a  2  a.         Tfce  Nature  of  Jufiification  opened*      Serm.  1 9. 

the  manifeftation  of  it  ;    that  God  loved  Noah  when  drunk  ; 
Lot  when  fo,  and  befides  inceftuous ;  'David,  when  acting  A- 
dultery  and  Murcher ,'  Peter,  wfien  he  was  curfmg  and  fwearing , 
and  denying  Chrift,  with  as  high  a  love  of  complacency  and  de- 
light, as  when  co.  .verfant  in  the  molt  fpirituai  exercifes  of  grace  ; 
that  all  which  God  requires  as  a  Tinners  duty  in  the  Gofpel,  is  to 
believe  that  Chrift  dyed  abfolutely  for  him  in  particular;    that 
this  is  alone  true  Gofpel  faith;  and  the  doubting  or   queftioning 
this,  thembelief  which  the  Gofpel  fo  much  condemneth  ;  that 
to  argue  our  juftification  from  ourfanc'tification,  and  gather  aflu- 
rance  of  Gods  love  from  our  love  and  fear  of  him,  is  a  Legal 
principle  ;  that  obedience  to  Gods  Commandments  is  not  pro- 
perly a  Believers  debt,  but  that  all  the  obligation  which  lies  upon 
him  to  holinefle,  is  only  the  voluntary  expretfion  of  his  love  and 
cratitude  to  God,  not  as  what  is  due,  but  what  is  comely  :  And 
laftly,  fforliliouldbetyredtonameall)  that  Chritf  hath  kept 
the   Gofpel- Covenant  for  us,  as  well   as  fatisfied   the  Law; 
So   that    not  only  our    Legal  righteoufneffe  is  without  us  in 
Chriif   our  Surety,  but  our  Evangelical  righteoufneffe  it  felf 
alfo. 

Now  to  pluck  up  all  thefe  defperate  confequences  by  the  root , 
there  needs  no  more  than  a  right  undemanding  of  the  true  and 
proper  notion,  and  manner  of  Chrifts  redeeming  us ;  it  is  not 
^  by  way  of  SAnt'ion,  but  of  SatisfaVclon.  Clearly  thus,  our  cafe 
to  God  is  not  properly  that'of  debtors  Jout  that  of  criminal  SubjeUs. 
Gods  afpecl:  to  usward,  not  properly  that  of  a  ^V<f^V<?r,  but  that 
of  a  %jVtor  and  J^dge:  The  perfon  Chrift  fuftained ,  and  the 
part  headed,  notina  fir i it  ferfe  that  of  a  Surety,  paying  the 
very  debt  in  kind,  and  fodifthargingabond  ;  but  that  of  a  Me- 
diator expiating  our  guilt,  and  making  reparations  to  Divine  Ju- 
ftice  another  way  than  by  the  execution  of  the  Law.  And  indeed 
the  very  nature  of  a  Law  is  fuch,  as  it  is  quite  impoffible  that  the 
obligation  either  of  itsthreatningor  command,  fhould  inapro- 
per  fenfe  be  fulfilled,  by  any  other  than  the  very  perfon  threatned 
and  commanded;  alius  here  makes  aliud.  If  another  fuffer 
the  penalty,  the  threatning  is  not  fulfil  fed  :  Nor  if  ano'her  per- 
forms the  duty,  the  command;  for  the  obligation  as  to  punifh- 
mentlies  on  the  perfon  threatned,  (  mxa  capttt  (esuitur)  and 
that  to  duty  on  the  perfon  commanded^  cannot  bs  fulfilled  in 

kind 


Serm.  19.    The  Nature  of  Jnflification  opened.  425 

ki  dby  anoiher ,  butic  ccafes  to  bj  ihe  fame  th  ng,  and  be- 
comes another  thiig  from  that  in  (he  Obligation;  vet  it  may 
befuch  another  thing  (andChrifts  Rightebufne ffe  (botha&ivc 
andpaflive)  really  is  luch  )  as  the  Rector  o>r  Jud^e  may  accept 
of  vvith  honour ,  anc  be  fctisfied  witrKg  as  it  the  very  iame  rhirtg 
had  been  differed  and  done  ju(t  in  the  lame  man  :er ,  as  the  Law 
threatned  and  commanded  ic. 

That  Chriu  hath  paid  nor  i he  */>>/«,  bat  taktnttdem^  i.  e.  nor 
fulfilled  the  Law  fas  for  us)  in  kind,  buc  fadsfied  it  for  us ,  is 
molt  evident.     For, 

1  .The  Law  obliged  the  tinners  perfon  to  Lffer  ;  Chrid  was 
no  (inner. 

.  2.  Allmentofurler ,  forafmuch  as  all  had  finned  ;   Chriftwas 
bur  one  man. 

2.  Thepur.ilLmentdueby  Law  was  eternal-,  Chriit  fufered 
but  for  a  ieafon  ,  and  is  enured  into  bis  giory;  thus  Chriit  paid 
not  the  fame  thing  that  was  in  the  Obligation  ,  but  Something  e- 
quivalent  thereunto. 

This  being  obtain 'd ,  that  the  Lord  Chrid  hath  Redeemed  us, 
not  by  way  of  folution,  or  discharging  a  Bond,  by  payment  in 
kind,but  by  way  of  fatisfa£tion,or  makingamends  to  the  injur'd 
juftice  of  theLaw:It  follows  from  thercafon&nature  of  the  thing: 

1.  That  God  pardons  freely  ^  we  are  not  only  beholding  to 
Chrift  for  fatisfying ,  but  to  God  too  infinitely  for  accepting 
of  anyfatisfa&ionat  all-,  he  might  have  refufed  it;  he  had  done 
finners  no  wrong  if  he  had  executed  the  rigour  of  the  Law , 
without  hearkening  to  termes  of  Reconciliation.  Quite  contra- 
ry ,  a  Creditor  doth  not  pardon  the  debtor ,  when  the  furefcy 
hath  discharged  the  Bond  by  full  payment  in  kinde ;  the  Debtor 
is  beholding  indeed  to  his  friend  the  Surety  ,  but  nor  at  all  to  the 
Creditor,  who  cannot  refufe  to  cancel  the  Bond  ;  nay,  it  were 
wrong  and  injuftice  in  him  if  he  did. 

2.  That  none  hath  or  can  have  actual  intereftin,  or  benefit 
by  this  Redemption,  but  upon  fuch  termes  as  God  and  Chrift 
have  mutually  compromised  in,  and  agreed  to,  viz,,  the  condi- 
tions of  theGofpel-Covenant  above  mentioned.  See  theanfwer 
to  the  third  quere. 

1.  The  Reafon  hereof  is  partly  from  God,  the  injur'd  Law- 
giver of  the  world ,  who  feeing  it  was  at  his  liberty  to  accept  of 

1  i  i  fatif- 


ai6  Tfo  Nature  of  Jnftification  opened.    Serin a$. 

fatisfa&ion  or  no  ,  hath  of  neceGTity  the  right  to  make  his  own 
termes,  when,  and  how  far  for  h ,  and  in  what  manner  and 
me:hod  he  will  condefcend  to  admit  the  finner  to  the  a&ual  be- 
nefit of  Ch  rifts  fatisfaition. 

2.  And  partly  too  from  Chrift  ;    for  as  he  is  the  turi%{9  or 
Mediator  between  God  and  man  ,  a  friend  to  both  parties ;  nay, 
a  perfon  confiding  of  both  natures ;  the  offended ,    and  offen- 
ding-, he  is  engaged  neceflarily   by  venue  both  of  Office  and 
perfon,  to  efpoufewith  equal  tendernefle  of  regard   he  inte- 
refts  of  both  parties ;  for  he  is  really  concerned  in  them  both; 
they  are  his  concernments  as  well  as  theirs.     True  indeed,  a 
Surety  that  difchargeth  a  Bond  by  full  payment  in  kinde  ,  he  fu- 
flaines  and  beares  only  the  perfon  of  the  Debtor ,  minds  only 
his  indemnity ;  doth    what  he  doth  upon  his  account,  and  for 
his  fake.     Butou>r  great  Mediator  muft   confult  not  only   our 
impunity  ,  but  his  Fathers ,  yea,  and  his  own  honour ;  and  there- 
of*   fore  I^f  %lv&  l<&  pbfaho/,  get  you  hence  all  you  that  either  yet 
never  aid,or  that  do  not  now  repent,believe,  and  confcientioufly 
endeavour  to  obey;here's  not  the  leaft  jot  of  benefit  for  you  in  the 
cafe  you  are  in,  from  this  Redemption :  for   how  infinite  foever 
the  merit  of  Ghrifts  fatisfa&ion  is,  it  conferreth   nothing  actu- 
ally upon  any  perfon  that  hath  not  actually  a  Gofpel-claime 
and  title   to  plead  it  before  God*     The  immediate  effect  actu- 
ally refultingfrom  Chrifts  performance,   is  the  procuring  the 
Gofpel-Covenant  to  be  ratified  by  his  Father,  as  a  Law,where- 
by  finners  upon  the  termes  propounded ,  become  reconcilable 
unto  God  ;  actually  it  is  of  force  to  all  that  have ,  but  to  none 
that  want  the  conditions  of  it.     Now  the  keeping  rhis  Gofpel- 
Covenant,  God  expedls  from  us  in  perfon  f though  by   theaf- 
fiftance  of  his  Spirit ,  which  he  hath  promifed  to  give  to  them 
that  humbly  and  earnellly  ask  it  of  him  ,   Luke  n.  i.)     To  af- 
firrne  thatChrift  hath  kept  the  Gofpel  for  us  too,  is  to  utter 
the  moft  felf-contradi6ling  blafphemy  and  abfurdity  imagina- 
ble ;  as  if  he  could  repent ,  or  believe  in  himfelf,  free  ,   ex- 
cept, or  cancel  our  Obligation  to  obey  the  Moral  Law,  by  his 
own  obeying  ic  j  as  if  Chrift  had  fo  done  all ,  'that  nothing    re- 
rnaines  to  be  done  on  our  part.    Such  Mrange  extreames  doTome 
men  run  into,   that  to  avoid   Justification  by  works  (  by  an 
4$tytti  i  <z,i^/UhV)  are  as  extravagant  on  the  other  had,  think- 


ing 


SeniUp.    The  Nature  of  ]u$ijic4tic-n  opened.  4  zj 

ingthe  grace  of  God  canno:  be  free  ,  except  the  (inner  become 
either  a  ienfeleflfe  ftatue,  meerly  paflive  ,  or  (which  is  yet  worfe) 
have  a  Writ  of  eafe  to  be  quite  idle ,  or  (  wich  is  wcr(t  of  all  J 
a  Licence   to  fin  by  Prerogative.    Let  the  Apoftles  ^  y^pi^ 
chaftife  this  i.  folence.      S^jm#  6.    15.    iS^*//  w,9  /«  becjwfe  . 
are  not  under  the  Law y  but  under  grace  i    God  frrbid.     IfChrik 
had  obeyed  the  Law  for   us  in  the  fenfe  of  paying  a  debt ,  or 
discharging  a  Bond  ,  the  Apoftles  anfvver  conld  not  fhnd,  Rom. 
3.  ;l.   rDo  rve  then  make  void  the  Law  through  faith}  ye.ty  we  e- 
fhJUjh  the  Law.    When  a  believer   breaks    the  Law,  he  Cms 
(  for  Jinns  is  the  tranfgrejjion  of  the  Law    )  .  nay  ,    he    cannot 
break  it  wilfully,  but  he  breaks  the  very  Gofpel-Cove  ^ant(one 
condition  whereof  is  fincere  obedience)  and  the  guilt  of    thai. 
fin  lieth  upon  him  unpardoned  ,  until  I  by  h-arcy  repentance, 
andfrefh  applications  by  faith  to  the  blood  of  fprinkling  (which 
are  the  only  Titles   good   in  Law,   the  only  Gofpel-daimes  to 
pardon)  he  hath  iued  out  a  new  pardon  (  for  actual  RemifTion 
is  only  of  part  fins,  Rom.^,  25.  )  according  to    the   tenor  of 
the  New  Covenant,  which  is  a  perpetual  Law  of  pardoning,  re- 
penting and  believing  finners,  whomsoever,  whenfoevcr,  but  as 
iiich. 

Neither  was  Chrifts  fuffering  like  the  Cancelling  of  a  Bond, 
a  total  difcharge  of  us  ,  from  fuffering  the  penalty  threatened 
in  the  Law;  wedyeftill,  and  afflictions  are  punifhments  ftili. 
True,  indeed  upon  Chrifts  fatisfa&ion  made ,    God  and  he  are 
agreed,  that  a  believing  (inner  ftiould  not  be  punifhed  with  the 
everlafting  deftru&ive  penalty  threatened  (  for  whofoever  be-  John  3.  r<r, 
lievcs  jhall  net  perifh  )  but  they  are  not,  that   he  fhall  not  be, 
for  he  is,puni{hed  with  the  temporal  corrective  punilliments 
of  the   threatening  ,  as  ficknefle  ,    and   natural  death;  yet 
even  thefe  ( through  infinite  goodneffe  fo  ordering  and  difpo- 
fing  it)  prove  much   more  a  benefit  ,   than  a  penalty  f  to  a 
believer. 

Vfe  2.  What  caufe  have  we  then  with  the  loweft  and 
profoundeft  Humility  ,  to  adore  the  Majefty  of  the  living 
God? 

Firft,  To  adore  his  holineffe.  Reverence  thofe  eyes  of  hisy 
that  are  purer  than  that  they  can  endure  to  beheld  iniquity  , 
Hab,  1. 13.     Let  this  Cod  be  thy  dread  and  awe.    Dare  not 

Iii  2  to 


4*8         The  Nature  of  Juftfoathn  opened.      Serm.  ip. 

to  make  a  mock  of  fin  ;  tremble  at  the  horrid  guile  and  finful- 
nefie  of  the  lead  fin;  look  upon  it  as  an  affront  and  treafon 
a°ainft  an  Eternal  Ma;efty ,  as  worthy  the  Curfe  of  the 
Law,  and  the  wrath  of  an  Aimighry  God,  as  that  which  could 
not  be  expiated  at  a  lefler  race  than  the  blood  of  Cod,  ^ABs 
20. 28.  ,  • 

Secondly,  to  adore  his  wifdomc  in  finding   out  fuch  a  p^r- 
fon  to  fatishe  his  juftice  as  our  Redeemer;   Confider  here, 
that  God  could  not  fuffer,  could  not  dye  •    Nay ,    could   not 
(  properly )  fatisfie  himfelf  ;     (  for  it  had  not  been  a  fatif- 
fa&ion  to  his  juftice  at  all,but  meer  mercy  ;andfo  nojuftifica- 
tion  of  a  (inner,  but  meer  far  don ,  if  theperfon  farisfying  had 
been  only  God. )  Again,  Confider  that  a  meer  creature  could 
never  fatisfie ,    as   I  before  demonftrated ,   a    meer  creature 
had  perifh't  in  the  attempt,  would  have  been   overwhelmed  , 
•^    and  crufh't  to  pieces  with  that  infupportable  load ,  the   guik 
of  fin,  and  the  wrath  of  God.     The  perfon  therefore  that 
muft  fatisfie ,    muft  neither  be  finite  ,  nor  infinite  .;    neither 
the  creature  ,  nor  the  Creator ;  neither  God ,   nor  man  5  yet 
muft  be  both.    Here  now,  the  underftandings  of  men  and  An- 
Rom.1i.33.fee  gels  muft  have  been  tyred  to  all  eternity,and  loft  for  ever  in  a 
alfo  Eph.  1.  7,  bottomleffe  gulf  of  horror  and  amazement  to  finde  out  fuch  a  per- 
3  .fully  hereun-  fon.O  the  depth  of  the  riches  of  the  wifdome  and  knowledge  of  God  [ 
t0.      Thirdly,  To  adore  the  infinite  riches  of  his  grace,   B^om.-;. 
24.  in  juftification  §  and  here  confider, 

1.  God  might  have  let  man  alone,  feized  the  forfeiture; 
as  the  Tree  fell,  it  might  have  lain  for  ever  ;  what  obliged 
God  to  accept  of  fatisfa&ion  ? 

2.  The  Redeemer  hath  trodden  the  wine-prejfe  alone ;  what 
ever  was  done  in  this  fatisfa&Ion ,  he  did  it;  Of  [the  peo- 
ple    there    was    none   with   him.     The   Tinner   hath   not   the 

1  leift  hand  in  it,coul'd  not  pay  one, Ch rift  paid  every,  to  the  utmoft 

farthing. 

Thirdly,  It  was  the  Judge  himfelf  who  contrived  this  way 
ro  juftine  us,  and  it  was  at  his  coft,  he  gave  his  Son  ;  herein 
■'  od  commenced  his  love  ro  us,  as  Abraham  once  did  his 
faith  to  Cod,  in  that  he  fpared  not  his  fon;,  his  only  begot- 
ten fon  whom  he  loved.  So  that  if  we  rightly  weigh  it ,  it 
will  appear,  that  by  how  much  the  fatisfa&ion  is  the  fuller , 

bv 


Serm.  i 9m    The  Nature  of  ]nflification  opened.  429 

- —__— . — — — — — —  ■  -        '■  ■■      ■       ■!■■■»      ml  •— 

by  fo  much  the  pardon  is  the  freer ;  by  how  much  his  jufiice 
is  the  more,  by  lb  much  coo  is  his  mercy  the  more  glorified,  and 
ftil1,ftill  infinitely  the  more  are  we  obliged. 

life  3.  Confol.  Here's  unfpeakable  comfort  for  every  hum- 
ble, though  doubting  foul,  every  contrite  fpirit  that  hungers  and 
thirds  after  righteoufneffe. 

Fir(l,Confider  how  full  latisfacYion  Chrift  hath  made;he  is  able  to  yre  -  ^ 
fave  to  the  utmoft  all  that  come  to  God  through  him;  he  is  the 
beloved  Son  in  whom  the  Father  is  well-pleafed ;  all  power  is 
committed  into  his  hands ;  God  hath  exalted  him  to  be  a  Prince, 
and  a  Saviour  to  give  Repentance  ,  and  Re  million  of 
fins. 

Secondly,  Confider  heinviteth  thee  as  a  (inner  to  come  in  unto 
this  Gofpel-righteoufneffe,  in  the  general  tenor  of  his  Procla- 
mation, Whofoever  believes,  &c.  If  any  manfin,wehaveanAd-  jijohnj  r  r 
vocate  with  the  Father,  Sec.  zAn  whomever,  excludes  none  that 
excludes  not  him  felt. 

Thirdly,  Confider,Chriftaffuresthee,  ( that  art  the  perfon  I 
now  fpeak  to  )  he  who  is  the  Tru:h  allures  thee  thou  fhalt  be  wel- 
come :  Matth.  II.  28.  Come  mt0  me  all  ye  that  labonr ,  an.i 
are  heavy-laden  ,  and  I  will  give  yon  refl  ,  &c.  This  is  your 
very  cafe :  Heark,  the  CM  after  call?th  )ouy  will  you  not  be  of 
good  courage,  and  Go,  when  he  faith  Come!  he  that  n^ver  yet 
cart  out  any  that  came  unto  him,  that  never  will,  he  faith  fohim- 
^lt;  Thou  mavft  believe  him,  he  never  broke  his  word  yet,  he 
will  no:  begin  with  thee,  he  cannot  deny  himfelf. 

Fourthly,Conhder  thofe  Handing  Monuments  of  Gods  free  ju- 
ftifying  grace  that  are  on  record  in  the  Scripture.  What  hath  been 
done,  may  be  done  again  :  Nay,  will  be  done  again  (  in  the  cafe 
we  fpeak  of)  by  the  God  that  changeth  not;  God  hath  pardoned 
as  great  finners  ;  fee  Ephraims  cafe,  Jer.  31.18.  fee  the  C*rin- 
thi.ns  example,  1  Cor.  6. 10, 1 1.  fee  Taxis,  1  Tim. .1.1 a.  Who- 
ever goes  and  doth  like  wife,  fhali  receive  likewife;  for  Chritf  is 
yefterday  and  to  day,  and  the  fame  for  ever. 

Fifthly,  Confider  it  is  the  very  deftgne  of  God  in  gi- 
ving his  Son,  and  of  Chrift  in  giving  himfelf  to  dye  for  us , 
to  jufHhefuchasthouart,  Ira.\6.i.  Luke  4.  19, 20.  Jer.  5.12. 
1  J  hn  5.  9. 

Vfe  4.Exbort.    Firft>  To  the  Unconverted* 

Vfi.  4> 


4  jo  The  Nature  of  jujlijication  opened.     Serm.  19 . 

Ufe  4.  Sxhort.  Let  me  then  befeech  Tinners  not  to  love  death; 
Why  fhould  iniquity  be  your  mine  f  There  is  balme  in  G'uead , 
there  is  a  Phyjttian  there  ;  Why  are  ye  unwilling  to  be  healed? 
Turn  ye,  Turn  ye,  why  will  ye  dye  ?  Would  it  be  a  hard  matter  to 
perfwade  a  condemned  perfon  to  be  willing  not  to  be  executed, 
werehenotdiflra&ed?  if  having  a  pardon  offered  upon  the  eahe 
terms  of  confefling  his  fault,  andferiousprorniilng  amendment, 
he  fhould  bid  the  Prince  keep  his  Pardon  to  himfelf  ;   for  his 
part,  he  was  in  love  wich  his  chains ,   he  would  not  be  relea- 
fed  ,  he  would  dye.    Thou  art  the  man  whoever  thou  art  that 
negle&eft  Gofpel-grace  ;   what  fury  and  raging  madnefie  is  it  that 
thou  art  guilty  of  ?  Thy  foui  with  all  itseten.al  interefts  lies  ac 
Hake,  and  as  if  it  were  neither  het.e  nor  there,  what  became  of 
thee  fbr  ever  ,     thou  defpifefi  the  riches   of  Gods  forbearance , 
Rom.  1.  4,  j.    rt/Ver  thy  hardneffe  and  impenitent  hearty  tre  of  tiring  up  wrath  a- 
gainfk  the  day  of  wrath.    Is  it  well  done  of  thee  finnerf  is  this  thy 
kindnefle  to  thy  own  foul  ?.  is  this  thy  thanks  to  thy  Redee- 
mer? How  inexcufable  art  thou  ?  thy  felf  being  Judge,  thou 
canit  not  anfwer  it  to  thy  conference,  to  thy  God,   with  the 
leaft  colour  or  fhadow  of  a  reafon.     God  fends  nis  Gofpel 
A&S3*  19-       proclaiming,  — -  Repent  ye ,    and   be  converted  y    that    year 

fmnes  may   be  blotted  out :   His  Minifters  proclaiming, 

-  C      <  ^e  t^ien  are  ^m^aSfa^ors  °f  Christy  04    though  God   did   be- 

foech  yon  by  m  ;  we  fray  yon  in  Chrifls  ftead  he  ye  reconciled 
unto  God.  Why  doll  thou  hate  thy  foul ,  and  fay  I  will  not  ? 
why  wilt  thou  not?  Is  it  becaufe  it  doth  not  concern  thee? 
or  becaufe  eternal  life  and  death  are  trifles,  fmalJ,Iittle  things, 
not  worth  thy  considering  t  or  doth  any  body  hinder  thee  ? 
No ,  no  -y  our  Saviour  gives  the  true  account  ,  Te  will  not 
come  Hnto  ms  that  ye  might  have  life.  Let  me  entreat  this 
fmall  requeft  of  thee  for  Gods  fake,  for  thine  own ,  take  the 
next  opportunity,  and  fpend  half  an  houre  alone  ;  let  thy  fpirit 
accomplifh  a  diligent  fearch,  purfue  this  inquiry  to  fome  if- 
fue  ;  am  I  jufiified  or  no  ?  if  not,  what  will  become  of  me, 
if  it  fhould  happen  (  fometimes  fuch  things  fall  out )  that  I 
{hould  dye  now  presently  ?  I  cannot  promife  my  fcl£  that  I 
fhall  fee  to  morrow  morning.  Thus  go  on,  and  bring  it  to 
fomething  before  thou  leavett ;  give  not  over  till  thou  art  not 
only  clearly  convinced    of ,  but  heartily  affe&ed  with  thy 

guilt; 


Serm.icj-       The  Nature  of  ]uftijication  opened.  431 


guile  •  not  only  to  fee,  bat  feel  thy  felt  to  be  die  man  who  art 
undone  without  an  intereft  in  this  juflification.  Be  in  good  ear- 
ned; thou  canit  not  mock  thy  God  j  and  is  there  any  wifdome  in 
mocking  and  cheating  thy  own  foul  ?  What  thou  doit ,  do  it 
heartily  as  unto  the  Lord,  as  for  thy  life  ,  as  one  that 
would  not  rue  thy  fclf-deceiving  folly,  when  it  cannot  be 
recalled;  and  if  thou  art  hearty  and  ferious  in  thefe  re- 
flexions; 

1  .Thou  wilt  deeply  humblethy  felf  before  theMajefty  of  the  Judge 
of  all  the  earth  ,  with  that  felf-abhorrence  and  confufion,that  be- 
comes one  who  feels  himfelf  (even  himfelf  being  Judge)  mod  righ- 
teoufly  condemned. 

2.  Thou  wilt  foliicite  and  affail  the  Throne  of  Grace  with  all  I 
redoubled  favours,and  holy  paffionate  importunities  of  prayer  and 
fupplication,  giving  God  no  reft  till  he  hath  given  thee  his  Spirir, 
according  to  his  own  promife,  Luke  n.  13.  Ezxk.  36.  26,27. 
To  help  thee  to  performe  the  conditions  of  the  Gofpel-Covenant, 
plead  his  own  promife  with  him.  Wreftle  with  him  for  a  broken 
and  clean  heart  ;  for  faith,  for  repentance  unto  life ;  for  thefe 
are  not  of  thy  felf,  they  are  the  gift  of  God,  ht  him  not  go  till 
he  hath  blelfed  chee  with  thefe  bleflings  in  Chrift  Jefus.  This 
will  confound  every  firmer  at  the  day  of  Judgment,  that  when 
he  might  have  had  grace  ^  yea,  the  Spirit  of  grace  for  asking  ;  he 
either  asked  not,  or  if  he  did,  it  was  fo  coldly,  as  if  he  were  con-  j 
tented  enough  to  go  withoutV  Now  if  thou  art  in  good  earneft,  I 
God  is  I  affure  thee  in  full  as  good  earneft  as  thou;  he  is  ready  to 
meet  thee  ;  Try  but  once  whether  it  be  in  vain  to  feek  him  * 
all  that  ever  tryed,  found  it  good  to  draw  near  to  God,  and  found 
him  eaiie  to  be  entreated  ;  he  ufeth  not  to  fend. the  hungry  empry 
away.  He  that  commands  us  to  work^  out  our  falvation  mthpar 
and  trim  '-ling,  he  it  is  that  worketh  in  m  both  to  will  and  to  do  of  his 
own  good  pie  a  far?,  Phil.  2.12,13. 

Secondly,  To  them  that  are  the  children  of  God  by  faith  in 
Chriit  Jefus.     Let  me  befeech  them  , 

1.  To  walk  worthy  of  God  who  hath  called  them  to  his  King- 
dome  and  Glory,  to  adorn  their  holy  profeiTion;  rake  the  Exhor- 
tation in  Pauls  words,  Col.  2.  6.  <i<4s  ye  have  received  Chrifl 
Jefiu  the  Lord,  fo  wall^  ye  in  him.  Receive  not  this  grace  of 
God  in  vain;  the  intereft  of  your  comfort  oblksth  ycta  feereunto  ; 

hereby 


i 


4  3*  fbe^  Nature  of  Jujlification  opened,  Serm.  i  9. 


hereby  you  will  know  that  you  kno,v  him,  that  you  are  in  Chrlfi 
Rom.  S.i-         Jcfmt  t^at  there  ts  n°  crd  mnatlon  to  you,  if  you  walk^not  af- 
ter the  ficfr,  but  after  the  Spirit;  and  herein  will  your  Fatter 
T  hn  i?  6       ^  glorified,  if  ye  bring  forth  nmch  fruit. 

2.  To  live  up  to  the  comfort  of  their  ftaje  ;  1  John  3.  r.  Te 
are  already  the  forts  of  God,  it  doth  net  yet  appear  wha-yw  fhall 
be.  Who  (ball  Uy  any  thing  to  your  charge}  it  is  God  that  ~ja- 
flifeth,  who  ts  he  that  condemn  th  t  it  is  fhrift  that  dyed, 
&c,  Rom.  8.  23.  Go  eat  thy  bread  with  joy  ,  and  put  on  thy 
white  rayment,God  now  hath  acepted  thy  :vorkjyEcc[z(.    9.7,8. 

I  conclude  this  particular  (and  the  whole  difcourfej  with  ,  the 
h.ippy  effects  and  fruits  of  J  unification,  which  every  Believer  hath 
as  good  a  rL>hn  and  title  to,  as  the  Gofpel  it  felf,  the  Word  of  the 
God  of  truth  can  give  him,  as  I  finde  thofe  fweet  effects  and  con- 
fequences  fet  down  in  my  Text,  and  the  words  next  following  it. 

1.  Being  juflified  by  faith  we  have  peace  with  God  through  our 

"  *  Lord  Jefus  Chrifi.     2.   By  whom  alfo  we  have  acceffe  by  faith  in- 

to this  grace  wherein  we  ttand,  andre]oyce  in  the  hope  of  the  glory  of 
God,  3.  And  not  only  fo,  but  we  glory  in  tribulation ,  knowing  that 
tribulation  worketh  patience,  4.  And  patience  experience ,  and  expe- 
rience hope,  5.  And hope  maketh  not  afhamed ,  iecaufe  the  love  of 
Godtsfhed  abroad  in  our  hearts  by  the  holy  Ghofi  which  is  given  un- 
tons. 

Wherefore,  the  righteous  fhall  be  glad  in  the  Lord,  and  aHthe  up- 
right in  heart  fhall  glory,  Pfal.  64.  10. 


THE 


Senn.jo/  ^stV^  Piaffe 


43? 


^&M 

^rt^2^€T^^v^ 

wKm 

Sk^t 

^fSSv**?  ^i  frai 

^^^S^C 

*$L^k- 

^AiJ1    aC^us  v^ 

gjiSJftiSp^'fSs  ae^ 

l^^pl 

^^S^^^ 

!^._\U!/l/^8§ 

J?  -^r^W 

THE 


BELIEVERS 

DIGN1TT  and   I>tT7, 

LAID   OPEN, 

In  the  High-Birth  wherewith   he  is 
FRIV1LEDGED, 

And  the  honourable  Employment   to   which 
He  is  called. 


John  i.  12,13. 

But  as  many  as  received  him,  to  them  he  gave  pow- 
er to  become  the  Sons  ofGod,  even  to  them  that 
believe  on  his  Name  : 

Which  were  born ,  not  of  bloody  nor  of  the  will  of  the 
flejhy  nor  of  the  wiUofman^  but  of  God. 

N  this  Chaprer ,  Chrift  the  principal  Subject  of  the 
Gofpel,  is  admirably  and  SeraphicalJy  defcribeJ. 

i.  By  his  Divintiy,  as  co-eternal  and  co-eflen- 
rial  with  the  Father,  verfe  i.  &  2. 

2.  By  his  difcovery  or  manifeftarion.     1.  In 
the  work  of  Creation,  vtr.  ^.&  to.    2.  In   the  work  of  com- 

K  k  k  mou 


434  Ike  believers  Dignity  and  Duty.     Serm.  ao. 

mon  providence,  ver.  4.  ^,  9.  3.  In  the  work  of  gracious  pro- 
vidence, he  being  in  rhe  world,  and  coming  to  hs  Church,  as 
our  Imnjanuely  God  incarnate,  ver,  1 1 .  &  14. 

3.  By  his  entertainment;  which  was  1.  Pafiive*  his  enter- 
tainment was  poor ;  the  world  knew  him  nor,  viiz.  10.  He  was 
as  a  Prince  difguifed  in  a  ton ge  Country  ;  the  Church  fleighted 
and  rejected  him  ,  as  Rebels  do  their  natural  Prince  ,  ver  n. 
Aid  fuch  entertainment  Chrift  meets  with  at  this  day  ,  in 
his  Truths ,  Ordinances,  Graces ,  Mmttlers ,  and  his  poor  mem- 
bers, &x\ 

Obf(ft.  Was  not  Chnit  entertained  by  them?  what  elfe 
means  their  harbouring  him  at  Capernaum ,  their  flocking  after 
him  ,  admiring  -of  him  ,  feeking  to  make  him  a  King  } 
&c. 

tSfnfw.  True  ,  Chey  entertain 'd  him  for  a  while  civilly  and 
formally  upon  felf-intereft  ,  but  not  fpirituady  by  faving 
Faith  ,  Love  and  Obedience  ,  John  6.  26.  Matthew 
11.  21,  23. 

Q^.ft.  1.  Did Chrift  find  no  entertainment  at  all? 

t/4nfw.  This  rejecting  of  Chr;ft  was  notamverial ;  fomedid 
receive  him  cordially ,  verfe  1 2.  and  were  more  gracioufly  en- 
tertained by  him,  lb.  and  this  was  his  acUve  entertainment,  he 
dignifying  all  who  received  him  with  theprivi.edge  of  Adapti- 
on, ver.  12. 

Q»°fl.  2.  HowcameittopalTethatfomerece:vedChrirt,when 
the  generality  rejected  him  ? 

Jbrfrp.  Not  from  their  own  frc^  will,  or  gcod  ^ature ,  but 
from  the  efpecial  grace  of  God  rege  eratii  g  t  em  ,  w  rcby 
they  were  made  able  and  willing  to  clofj  with  Chrift  w  0:11 
others  fas  likely,  or  more  likely  than  th^y  )  bei  g  devoyd 
©f  grace  rejec'ted. 

And  thus  I  have  brought  you  to  the  Text,  as  it  fta;  ds  in  its  re- 
lative confideration. 

In  the  words  abfo?ute'y  con(  dered  ,  you  have  a  fingular 
commendation  or  hrc.mwm  of  Faith.  1.  From  its  nature, 
a  receiving  0  f  Chrift.  2.  From  its  root ,  Regeneration,  or 
being  b.me  of  God.  3.  From  its  confcquent  or  S:uitaAdoprionD 
he  gave  them  power  to  be  the  Sons  of  God, 

Paf- 


Serm.  20.       The  Believers  Dignity  and  Duty.  435 


PaiTiuz  fundry  ufeful  points,  I  fhall  picch  only  upon 
that  which  comprehends  the  marrow  and  fubftance  of  both 
Verfes. 

Doclr.  Every  tru:  Believer  is  a  chllde  of  God  by  Re  genera 
tlen  and  Adoption.  ^  They  were  born  of  God ,  and  fo  were 
Sons  by  Regeneration  ;  tney  had  a  great  priviledge  given  them, 
and  fo  were  made  Sons  by  Adoption. 

In  handling  this  excellent  Doctrine,  my  work  fliali  be  Expli- 
cation, Confirmation,  Application. 

Th:  Explication  fhall  be  firft  general ;  fecondly,  particular. 
That  refpeils  the  doctrine  of  Filiation  or  Sonftup  in  general ; 
this  the  doctrine  of  Regeneration  and  Adoption  in  particular, 
they  being  d:ftin&  kinds  of  Filiation. 

For 'the  firft  in  general  ,  a  Perfon  may  be  a   Son   foure  General  Expii* 
waves.  «**  .. 

1.  By  Creation;  and  thus,  1.  The  Angels,    Job  38.7.     2.  sonX;P°. 
Adam i  Luke  J.  38.     3.  Chrift  according  to    his  Hum. me  Na- 
ture was  the  Son  of  God,  Lake  1.  39     Not   that  Chrifts  Hu- 
mane Nature  was  a  Son  or  a  Perfon ,   left  we  make  two  Sons 

or  two  Perfons  in  one  Chrift.  And  thus  believers  are 
Gods  Children  ,  by  virtue  of  their  new  and  fpiritual  Cre- 
ation. 

2.  By  Generation  ;  and  this  is,  r.  Eternal  or  temporary  • 
eternal,  as  in  Chrift,  Johm.ver.  1,14, 18.  compare Ija.53.' 8. 
Temporary,  as  in  other  men.  2.  Natural  or  fpirituai  ;  natural, 
as  m  the  Son  of  God,  and  the  fons  of  men,  though  with 
infinite  di-fprojortion ;  fpiritual,  as  in  Regeneration,  James 
1.  18. 

:.  By  contract  of  Marriage;  and  thus  Jofcph  was    the  Legal  Or  as  fome 
fon  of  Hell  ^    Luke  3.  23.  but  the  ratural  fon  o£Ja:ob,   tjMat.  think,the legal 
1.  16.     And  thus  we   are  Children   of  God  by  marriage  with  Son  o(  Jacob, 
Chrift  his  Natural    Sonne;     as  Leah    and   Rachel  ,    were  ^^ ral  Sort 
both    daughters    of   Ifaac    by.    marriage    with    Jacob  ,    See° 
2  Cor.  u.2.  . 

4.  By  Adoption;  which  is,  1.  External  and  federal,  Exod. 
4.2?.  Rrm.g.s.  by  virtue  of  external  profetfion  and  Church- 
member- ftvp,  Gen.  6.  1.  compare  Job  1.5.  By  Sons  of  God 
in  this  kft  place ,  may  be  underftood  either  Profeflbrs,  or  the 
Angels.    This  Sonfhip  maybe  loft,  as  is  evident    by  the  Jews 

K  kk  2  who 


a  26  fhe  Believers  Dignity  and  Duty.      Serm.  20 . 

who  arc  now  cut  off,  Rom.  9.7,  8.  &  \l.vtr.  15,19,  20,23, 
31.  ye- To  high  is  this  priviledge  ,  that  in  comparifon  of  fuch 
Adopted  ChLdren,  Perfons  without  the  Pale  are  called  Dogs, 
Matthew  15.26.  2.  Adoption  is  internal  and  real  ,  which 
leads-  me  to  the  particular  Explication.  Only  ,  before  I 
proceed  ,  let  me  fubjoyne  a  word  of  general  Application,  in  two 
Heads. 

j.  What  comfort  doih  this  fpeak  to  every  Believer,  who 
General  Ay-    bears  fo  many  .ndearing  relations    to  God  in  point  of  filiation 
plication.         ancj  ctherwayes!     Relations,  we  fay,  are  mitim*  cnthatis,  but 
maxima  efficacU  :  and  if  one  endearing  relation  draw  fo  much 
love,  whatwii  all  do?  efpecially  confidering  God  and   Chrift 
will  be  fure   to  fill  every  relation  with    love   and  grace ;    the 
Church   (  and  by  proport  On   every  true  believer )  is    Chrifts 
childe  and  mother,  his  brother  and  fifter,  his  Spoufe  ,  body  and 
member,  Cant.  5. 1.  Matth.  12.  50.  &  1  Cor.  12.  27.     Yea,his 
Childe  rot  oneway,  bat  everyway,   by  Creation,  Regenerati- 
on, Marriage,  Adoption   external  ape!  internal 4  how   much 
love  may  fuch  expeel  From  Chrift  in  every  kinde  ?    No  wonder 
Gods  people  are  fuch  gainers  by  their  loffes  and  fufferi;  gs    for 
Chrift ,  who  is  an  hundred  fold  better  to  them  in  this  life,  than 
all  the  relative  comforts  they  part  with  for  his  fake,  CAiat- 
thew  19.29. 

2.  How  doth  this  by  proportion  ,  oblige  us  in  point  of  reci- 
procal duty,  who  ftandin  all  relations  of  fubjeft  on  to  God 
and  Chriit,  as  owing  to  him  all  the  duty  of  a  Creature  ,  Ser- 
vant ,  Chide,  Subject  ,  Friend  ,  Wife  ,  ice.  and  parti- 
cularly, the  duty  of  foure  filial  relations,  aschidren  by  Crea- 
tion, Marriage,  Regenerat  on  and  Adopton,  both  external  and 
internal!  '• 
Paft'cularEx-  *  fliaI1  now  Pr0G-ed  to  the  particular  Explication  :     and 

1 .  The  doitnne  of  Adoption  ,  according  to  the  order  of  the 
Text. 

2.  The  doctrine  of  Regeneration  ;  and  remember  we   are 
now  (peaking  of  internal  and  real  Adoption. 

Q*  ft.  1.  What  is'thts  Adoption  > 

\3txjf.  It's  confiderablc  5  t.  For  its  mme  or  notion.     2.  For 
*he  Uii.no  ftfelf, 

£or 


Serin.  20.      The  Bslitvert  Digtpty  andDnty%  437 


For  the  firtt ,  The  word  (  Adoption)  isufcd  but  five  times  ksmmo. 
id  the  New  Teilament,  Rom.  8.  15,  2}.  &  9,  4.  Gal.  4.$.  & 
Ephef.  1.  5.  In  the  Original,  ics  t/o^U,  as  pQccoSirU ,  and 
fi^niftes  th~  putting  or  placing 'one  tor  a  Son.  It's  applyed  to 
other  things  oefides  man;  thus  we  are  faid  to  Adopt  a  name  y 
when  we  take  a  new  name  $  to  Adpt  a  Plant  when  we  give  it  a 
name ,  as  Lyfimacha  did  to  the  herb  Lyfimackia^  and  i/irtc- 
mifia  to  the  herb  Artemifia\  and  thus  one  branch  is  faid  to 
adoft  another  by  i  oculation,  according  tothePoer,  Ven-.rit 
in fit 10 ,  fk%  rawxm  ramus  adopt et;  which  Metaphor,  as  it  is 
very  elegant ,  fo  it  ferves  to  iliuftrate  the  Nature  of  Adoption  , 
Compare Rom.  1 1.24. 

For  the  th    g;  Adoption  is  the  acceptance  of  a  ftranger  in-  Ics  nature, 
to  the  Relation  and  Priv;iedges  of  a  So;  •.    It  was  much  in  ufe 
among  the  %^mms\  and  was  rati  tied  by  the  Law  of  the   chief 
Magirtrate,   and    the  approbation  of  their  Pontifices  or   chief 
Priefts;  wherein  great  refpec*  was  had  to  the  ho  inefie  and  dig- 
nity of  perfons  (whence  a  Patr  can  might  not  adopt  a  Plebei- 
an, &c  )  left  the  dignity  of  the  Adopter   iliould    b:  ftain'd  by 
the  meanneis  of  the  Adopted  \  There  was  alfo  great  care  ufedto 
prevent  all  fraud  on  the  part  of  the  Adopter  or   the  Adopted. 
Thus  our  Adoption  is  ratified  by  the  Law  and  gracious  fentence 
of  God  the  Father,  ad  by  the  Approbation  of  God  the  Son 
our  High  prieft;  without  any  fraud  on  Gods  part,  or   any  re- 
flection on  the  dgnity  of  God  ,  and    the    ho' inefie    ofChriit; 
though  ;n  this  gracious    a 61  thofe  two    moll  glorious  perfons 
fioop  infinitely  below  themfelves.    Thus  Aiojcs  was  the  ado- 
pted f  on  of  Pharaohs  daughter,  Exod.  2.  io.    and  Efilr.r    was 
the  adopted  childe  of   her  coufin  M&rdecai,  E :  ben.  7.  both 
which  i.luftrateGods  fi>gular  grace  to  us,   who  are  before  A- 
dcption  Captives,  (laves,  and  ioft  creatures.    By  effectual  voca- 
tion we  are  tranflated  intoa  twofold  fiate. 

1.  Abiolute,  namely  a  flate  of  fan£Uficauon  and  glorifi- 
cation. 

2.  Relative,  namely  a  fiate  of  Juffification  and  Adoption; 
i  1  which  latlupon  ourbeliev;  g,  vve  are  by  Gods  gracious  Sen- 
tence ,  accepted  into  the  number ,  and  have  a  right-to  all  the 
Privledgerof  the  Sons  of  God.  Adoption  tnen i"  is  our  Rela- 
tive Hate,  which  puts  no  real  worth  in  the  Adopted,  though 

K 


4  ;S     The  Believer  j  Dignity  and  Ditty.         Ser  m.  20 


it  prefuppofe  anabfolute  ftatcofholincffe ,  and  a  double  aft.  i. 
Of  free  grace,  on  the  Adopters  parr.  2.  Of  faith,  on  the  part  of 
the  adopted. 

From  all  hath  beenfaid  about  the  Nature  of  Adoption,  note 
thefe  following  Corollaries. 
Cormvy;  f;  j4ence  it  follows,  that  Adoption  prefuppofes  effectual  vo- 

cation, Regeneration,  Faith,  Juftification,  and  Reconciliati- 
on, which  are  (as  it  were  )  its  fecondary  foundations;  compare 
'B^om.  8.  30.  &  <?.  ver.  1.  &  2. 

2.  Hence  it  follows,  that  Believers  expeft  heaven  by  a  dou- 
Befides  a  Tide  ble  Title,     i .  Of  Redemption.     2.  Of  Adoption.  See  both  toge- 

of  Marriage-     cner,  £,w  8.23. 

Joynturc.  ^   This  fhews  how  Chrift  is  applyed  in  Juftification,  name- 

ly as  afountaine  and  garment  :  how  in  Adoption,  namely  as 
an  elder  Brother,  and  Prince  of  Salvation  ,  Hebrews  2.  ver. 
io>  *i,  12. 

4.  Hence  its  evident,  our  SonuSip  far  excels  zA&ams  filia- 
tion. He  indeed  was  Gods  Son  by  fimilituce  and  dependance  , 
but  not  by  fpecial  union  and  communion  with  Cbrift  the  Natural 
Son  of  God,  as  we  now  are,  Gal.  4.  vcr.  4,?. 

5.  Hence  we  have  the  true  reafon ,  why  Gods  Name  is  called 
upon  us  (  Jerer,?.  14.  9.  &  1  '-ohn  ;.  1.  compare  Gen.jfi.  5, 6y 
16. )  as  well  as  called  upon  by  us,  1  Tet.  1. 17. 

6.  This  fhews  why  we  are  in  an  efpecial  manner  of  Gods 
Houfhold,  Eph.  2.19.  not  as  Baftards,  Sojourners,  Borders, 
Hirelings,  Slaves,  Exod.  12.  45.  Jttdg.  11.1,2.  Heb.  12.  S. 
but  as  his  honourable  Servants,  his  Spoufe ,  and  h:s  A- 
dopted  Children.  Compare  2  Sam.  9.  7,  11,13,  #  &fti 
her  2.7. 

Queft.  2.  Wherein  doth  Divine  Adoption  differ  from  i 
and  lexcell  Humane  adoption  ?  This  Head  is  a  powerful 
motive. 

zAnfw.  1.  In  its  properties.  2.  In  its  Priviledges:  both 
which  concurre  in  the  fubftance ,  but  are  diftinguifhed  here 
for     Doctrines     fake.     The    Properties    of    Adoption    are 

The  properties  foure,  ^  K       '  •"; 

«*  jldoptioik  1.  It's  a  precious  Relation,  cotf  as  much  as  our  Redemption, 
an  infinite  price;  compare  iPct.i.  18,19.  &  Gal.  4.4,  ;i  al- 
ludeto  ^^^22.28.  with  a  great  fumme  Chrift  obcaiird  us  this 
Freedome.  *•  Its 


Scrm  20.    The  Believers  Dignity  and  Dnty%  ^  3  a 

2.  It's  an  high  and  honourable  Relation.  Every  Believer  is  an 
High-borne  Peribn ;  and  as  his  B  rth  ,  To  his  Adoption  is  hi°h 
even  as  high  as  heaven  ,  John  i .  i'2, 13.  L's  honourable  to^be' 
the  Son  of  a  King,  much  more  to  be  the  Son  of  God;  to  be 
Gods  Servant,  2^^.7.5,8.  ("Vvitnefie  Tlmdofus  the  Eui- 
perour)  much  more  to  be  Gods  Son,  1  John  3.  1.  The  ho- 
nour of  Sonihip  ever  riles  or  falls  with  the  honour  of  Father^ 
hood. 

This  fecond  property  flows  from  the  firft.  That  which  is  pre- 
clous  muft  ieeds  be  honourable,  ■  Ifa.  43.  4.  Whence  the 
fame  word  figniries   both  preciouinefle   and  honour,  compare  "*i?l 

3.  It's  a  free  Relation.  It's  free,  1.  In  an  acYtve  fenfe ,, 
making  its  fubje&  free,  Gal.  4.7.  A  (lave  adopted  ,  is  by  that 
ad  made  a  Freeman.  2.  In  a  paffivefenie  ;  and  rirll  as  ttttbfi 
Adopter,  who  is  not  moved  by  any  thing  in  the  Creiture,  to 
beftow  thi<  hLh  favour,  Epblu  i.vsr.  4,  5.  God  adopts  not 
out  of  neceihty  ,  but  liberty  ;  who  can  compel  or  necelfitate 
hi.n  ?  not  out  of  indigency  (  h~  had  a  Natural  Son  ,  and  ma  ^y 
createdSons,  who  were  very  like  hi.n,  and  liking  to  him  ). 
but  out  of  redundancy  of  g  )odnefle.  2.  In  a  paffivc  fenfe  its 
freealfo  as  to  the  adopted,  without,  yea,  againft  their  defer- 
ri:gs.  We  may  allwi.h  fhame  taks  up  the  words  of  Mephi- 
bfheth,  2  Saw.  9.  8.  &  19.28.  This  property  flows  fr;m  the 
two  former;  that  muft  need  s  be  freely  given  ,  which  is  fo  preci- 
ous and  honourable.  None  is  worthy  to  be  the  Son  of  God, 
bur  on  y  the  Natural  Son  of  God.  He  that  cannot  deferveabic 
cf  bead,  much  leflfe  can  deferve  this  Divine  Relation  ;  wede- 
ferve  anbelliih,  not  an  heavenly  Sonfhip ,  each  of  us  beino  by 
Nature  children  of  BclUt. 

4.  It's  a  permanent  Relation.  Once  a  child  and  for  ever 
fo.  'John  8.  '45.  AServanr,  a  created  Son,  a  Natural  Son  may 
iometimes  be  turned  out  of  doors  ,  vvicnefle  the  Angels  ,  anci 
(:]e;i.  21.  1  o,  12.     Luc  an  adopted  Son  is  never  caftorf ,  7J/ "alme 

89.  26,    50,    33.,    54-    an^   tnat    u?cn    ^e   fallowing   ac- 
counts. 

i.  From  thefreeneffe  of  Adoption;  God  chofe  them  not  for 
their  well-defervings,  nor  will  he  reject  them  for  their  11-de- 
fervings;  ifunwortninefle  forjeen,  did  not  hind:r  the   pur- 

pofe 


440         TheBelievtrs  Dignity  and  Duty.       Serra.ao. 

pofe  of  Adopwon  ,  then  unworrhmefle  prefent  fhallnot  hinder 
the  compleating  of  Adoption;  and  thus  the  fourth  Property 
flows  from,  the  third. 

2.  Divine  immutability  is  engaged  in  the  Covenant  of  grace, 
of  which  Adoption  is  one  great  Branch.  Compare  Rom.  9.4. 
&  X-UjfP.  &tfeb.  6.17,1%. 

5.  If  any  thing  unchild  them,  it  muftbe  their  Apoftacy: 
But,  . 

1.  They    can  fail   no  further    than    their    Father   per- 
mits. 

2.  Fall  they  never  fo  foully  >  he  can  mend  and  recover  them 
as  he  pieafeth. 

3.  He  will  never  permit  them  to  fall  finally  and  totally,  Jer. 
32.40.  And  what  Parent  would  caft  offafon,  had  he  this  pow- 
er over  him?  We  never  caft  off  a    childe    unleffe  incorrigi- 

Dcut,n.i8ii-9  ble  ;    but  to   our   heavenly   Father   ,    no   thilde  is  incor- 
10'rigib:e. 

2,  Divine  Adoption  differs  from,  and  excels  humane,  in 

^Afollon      *ts  PfivIJedges^  as  well  as  in  its  Properties. 

LikencPfTe°to         The  General  Priviledge  is,  Likenefleto  God.     All  Cods  a- 

God.  dopted  Children  bear  their  Fathers  Image,  as  Cjidcons  Brethren 

d'dhis,  fxdr.%.  18.  They  are  like  God,      1.  In  holineffe.     2. 

ifoefc  n        In  di^nicy-    In  n^Uncflfe;    as  Chrift  blares  their  Natural,  fo 
they  bear  his  Spiritual  Image.    Compare  Hd\  2.  7.  &  %om. 
8.  29.     Their  principles  and  actions  prove  them  the  children 
of  their  heavenly  Father ,  Matth.%.^%.    Th's  on^  truth   un- 
childs  moftProfeffours ,  who  look  not  at  holinetTeas  a  privi-; 
ledge :  with  fJMachiaveU  Prince ,  they  like  the  fhew  of  vir- 
tue ,  but  fly  virtue  it  lelf  as  a  burthen  :    Such  bewray  themfelves 
to  be  Balbrds;  but  let  genuine  children  remember,  that  holi- 
neffe is  roc  only  a  duty,  1  TV.  1.14, 15, 16.  but  alio  a  preroga- 
tive ,  Exod.  19.  ^,  6.  &   1  Tct.  2.  9.     Many  hope    to   be  like 
God  hereafter,  who  affect  not  to  be  like  him  here;  but  genu- 
ine Sons  affect  the  one,  as  well    a>  they  hope   for   the  other, 
i  fob.  3. :,  3.  The    hope  of  the  former,  will  at  fartheft  dye  with 
themfelves,  Job  8. 1?,  14,1s,  &  1 1,  20. 
2. In  dignity-       Next ,  Gods  adopted  children  are  like  him  in  Dignity.     This 

Dignity  appeares, 
.Which  appars   £  in  their  Titles. 

2.  In 


I  ■   -     -  ■  .  —  — 

Serm.QO.    TiE*  Believers  Dignity  and  Vuty.  441 

— 

2.  In  their  Offices. 

3.  In  their  Dominion. 

In  their  Titles,  they  are  called  his  treafure,  Sxod.  19.  ?.  his  l  Iiuhch.  tt 
jewels %  iMal.  fi'vj.  his  firfi-Jrwts ,  andholweffe  to  the  Lord  ,  tles# 
Jerem.  2.  3.  Heires,  Gal.  5.  19.  firfi-born  Hares,  Heb.  12. 
23.  compare  Deatr.zi.i6.  yez>j6;nt-heires  with  Chriji,  Rom. 
8.17.  each  of  them  having  right  to,  and  pcifeflion  of  that  In- 
heritance which  hath  no  Corruption  ,  Succeffion  ,  Di- 
vifion. 

1.  No  corruption,  1  Vet.  1.  4.  It's  not  corrupted  by  out- 
ward principles,  as  fire,  violence,  &c.  Nor  by  inward  prin- 
ciples, as  fin  and  other  taints  which  defile  ;  or  prutnbility,  as 
the  beft  things  here  below,  are  from  their- own  or  their  fub- 
jecls  innate  principles,  Ifa.  29.  14.  &  1  Pa.  1.  18.  compare 
fames  5.  2. 

2.  It  hath  no  Succeffion;  the  Father  and  Children  al  waves 
living  upon  the  fame  Inheritance  ;  whence,  as  Chrifts  Prieft- 
hood   ,    fo    their    inheritance    is    unchangeable  ,     Hebrew; 

,3.  It  hath  noDivifion;  for  every  Heire  enjoyes  the  whole, 
God  being  infinite  and  indiviiible:  as  every  eye  enjoyes  the 
whole  Sun,  &c.  Hence  there  will  be  no  occafion  of  jealouiie 
or  quarrelling  among  the  Brethren  ;  for,  let  others  have  ne- 
ver fo  much  ,  I  fhall  not  have  one  jot  the  lef-fe.  To  his  //*- 
acs,  hisHeires,  his  Conquerours,  Cod  gives  his  all;  not 
half  (  with  Ahajkwus  and  Herod  )  but  his  whole  Kingdome. 
Compare  Gen.1%.^.  &  %Qhr9nh\.%.  &%jiv&i.J.  It'sotheV- 
wife  with  Heires  and  Wives  here  below  ,  becaufe  their  inte- 
refts  are  divifible  ,  Lnke  12.  13.  Gen.  30.  15.  &  1  Sam. 
1.6,7. 

Their  Dignity  appeares,  2.  In  their  high  Offices.  kik£  j  ^  .  q- 
Chrift  their  Head  ,  they  are  Gods  anointed  ones  ,  1  John  2.20,  fice!*  * 
27.  and  that  to  a  threefold  Office,  Prophetical,  Prieftly, 
Kingly,  Vfdme  105.15.  Revel.1.6.  Where  the  Prophetical 
Office  is  not  mentioned,  probably  upon  this  account,  becaufe 
included  in  the  Prieftly  Office.  The  firil-born  in  every  Family 
were  typical  Kings,  Priefts  and  Prophets ,  Exodus  24.  5.  which 
therefore  were  the  Birth-right  of  Reuben  ,  who  by  his  fin  for- 
feited the  Government  to  Jttdah,  th;  Prieit-hoodtoZ^/,  and 

LI  I  the 


4  4 z  The  Believers  Dignity  and  Duty.     Serm.  20  • 


the  double  portion  or  inheritance  to  f^/V/?/?,  iCW.5.1,2.  fee 
Numb.  3.45.  But  Gods  adopted  ones  (hall  never  forfeit  their 
UncYion. 

j.TnthekDo-      Their  Dignity  appeares ,  3.  In  their  Dominion;  and  this  by 

minion.  five  particulars. 

1.  By  their  Minifters  or  attendance,  an  heavenly  Guard, 
Jleb.  1.  14. 
*2.  By  the  extent  of  their  property,  they  are  Lords  of  all, 
I  Cor.  7.  21,—  2-?.a  Compare  cPfalme  8.  Their  Title  is  as  «ood, 
as  large  ,  they  holding  ail  in  Caplte  ,  which  is  the  worft  Title  a- 
mon«  the  Sons  of  men ,  but  the  be(t  among  the  Sonnes  of 
God. 

3.  By  their  Right  ,  and  pure  ufe  of  all  ,  Tit.  1.  15.  fob 
5.  24. 

4.  By  the  benefit  and  advantage  redounds  to  them  out  of  all, 
Rom.$.  28.  There's  no  creature  but  owes  homage,  and  payes 
Tribute  to  thefe  Lords.  A  Saint  gets  more  good  by  orher  mens 
eiiates,  than  the  PollefTours  themfelves.  The  firft-fruics ,  and 
fat  of  all,  cometothofewho  are  the  firft  fruits  of  God  and  of 
the  Lamb. 

5.  By  their  immunities.  Kings  children  have  great  immuni- 
ties, tJWatth.  17.25,26.  but  Gods  children  have  all  immuni- 
ties, being  priviledgedfrom  the  hurt  of  every  thing,  Luke  10.19. 
Rom.  8. 3  5,3  8,?  9. 

Second  branch     This  for  the  Explication  of  the  firft  Branch   of  the  Do&rine  : 
©f  chedo&iine.  The  fecond  Branch  is,  That  every  true  Believer  is  a  child  of  God 
bj  Regeneration. 

Ex  iication         *  ^u^  **rft  exP*a*n  this  Head ;  then  prove  and  apply  both  to- 
?  l        '     gether. 

Qu?fl.  What  is  Regeneration  ?  Here  I  {hall  endeavour  to 
open, 

Firft,  The  Name. 
Secondly}  The  Thing. 
TrKName.  The  Nam:  is  zaM^ivio-la.    It's  ufed  but   twice  in  the  New 

Teftament,  CMatthew  19.  28.  &  Tit.  3.  ?.  haply  in  feveral 
fcnfes;  the  one  glorious,  the  other  gracious.  Yet  both  may  ve- 
ry well  be  understood  in  a  gracious  ienfe  ;  and  fo  in  the  former 
place  Judas  is  excluded  ,  as  having  no  hopes  of  a  glorious  Sefli- 
*>n,  b:caufe  he  wanted  a  gracious  Regeneration, 

Its 


$erm,2o.      TheBihtvsrs   Dignity  and  Duty.  44} 


Its  Synonima's  in  Scripture  are  very  Emphuical.  Thus  its 
called  a  quickening,  Ephef.2.  1.  a  formation,  Gal.  4.  rp.  a 
Birth,  John  3.  ?,  8.  a  Baptizing,  Math.  3.  n.  a  renewing  of 
the  minde,  Rom.i;>.z.  a  new  heart  and  C  i  in ,  Sz.cl^  36.  26. 
that  being  renewed  by  i?ving  knowleu^e  ,  this  by  faving  grace; 
a,  new  creature ,  which  is  the  product  of  Omnipotency ,  2  Cor.  q^  \ 
5.  1 7.  The  new  man,  i:  renewing  the  whole,  £/>£?/".  4.  24.  and 
the  Divine  Nature,  in  feCpeft  of  its  tranfcendent  excellency  > 
zTet.  1.4. 

For  the  thing  it  felf;  Regeneration  is  taken,  1.  Absolutely,  ^^j^ 
andfo  it's  really  the  fame  with  effectual  vocation,  both  which 
are  either  a&ive  or  pafiive  ;  that  in  Relation  to  the  party  Re- 
generating and  calling  ,  this  in  reference  to  the  party  Regene- 
rated and  called.  2.  I's  taken  Relatively  ;  andfo  it's  the  foun- 
dation of  our  firffc  Filiation  or  Sonihip,  whereby  we  are  begotten 
Sons :  Generation  is  the  foundation ,  as  of  humane  ,  fo 
alfo  of  Divine  Filiation  ;  and  as  by  faith  we  are  adopted  Sons,  fo 
by  Regeneration  we  are  begotten  Sons. 

Qxefi.  What  is  Regeneration  ? 

Anfw.  It's  the  production  of  a  new  and  fpiritual  being ,  by 
the  Inrxodu&ion  of  a  new  and  fpirituai  forme.  As  therefore  Itt«n«« 
Ifaac  before  generation,  was  a  nan  entitle  in  nature;  fo  every 
child  of  the  promife  before  Regeneration,  is  a  non  entity  in 
grace,  iCor.  15.  2.  Gal.  6.  3.  and  as  in  Generation  there  is  a 
formation ,  or  the  introduction  of  a  new  forme ,  which  gives 
being,  difHnclion  and  operation ;  (o  is  in  likewife  in  Regenera- 
tion, Gal. 4.19.  This  forme  is  nothing  elie  but  truth  of  grace  in- 
fufed.  3,  As  in  nature  the  corruption  of  one  thing  is  the  Gene- 
ration of  another;  foin  grace,  the  corruption  of  the  old  man,, 
is  the  Generation  of  the  New,  Rom.  6. 4,  5, 11.  And  laftly  , 
as  in  natural  Generation  no  forme  is  introduced  but  by  various 
preparations  and  previous  difpofitions ;  fo  in  Regeneration , 
much  Legal  and  Evangelical  preparation  ufhers  in  the  New  Birth; 
which  preparation  coniills  efpecially  in  Convi&ion ,  Illumi- 
nation, Sec. 

The  Nature  of  Regeneration  will  appeare  more   dillin&iy,  by 
comparing  it  more  particularly  with  natural  Generation;  and  The  tcrmej    c 
1.  In  thetermesof  conveniency  or  (imilitude.    2.  In  the  terms  conYenieacy, 
of  difference   or   diiTimilitude.    They  acjree,    j.    In  th:  cau- 

L 1 1  2  fes# 


444         tbeBelicvefs  Dignity  and  Duty.     Serm.20, 


fes.     a.  In  the  manner  of  produ&ion.     j.  In  che   matter  pro- 
duced. 

For  the  firft  ;  in  both  there  is,  1.  A  principal  caufe  •,  and 
thus  God  is  the  Regenerate  mans  Father,  witnefle  the  Text, 
J  fa.  6.  9.  &  Heb.  2. 1 1, 1  ?.  the  Church  is  his  Mother ,  Gal.  4. 
245,  27.  2.  There  are  fubordinate  and  inrtrumental  caufes  •  fuch 
are  C h rills  Minute rs ,  who  are  therefore  fometimes  catted  Fa- 
thers, 1  Cor.  4. 15.  and  fometimes  Mothers,  Gal.  4.1 9.  Com- 
pare iThef.  2.7.  5.  The  coniUtutive  caufe;  a  feed,  which  is 
partly  material,  namely  the  Word,  1  Pet.  1.  2?.  partly  fpiri- 
tuai) the  influence  and  efficacy  of  the  HolyGhoft,  John  f.  <;. 
withouc  which  the  material  feed  or  letter  is  ineffectual , 
2  Cor.  3 .  6. 

2.  They  agree,  2.  In  the  manner  of  production.  In  both 
there  is, 

1.  A  conception  ;  C h rift  fpi ritual  (as  well  as  perfonai)  ise- 
ver  conceived  by  the  power  and  overshadowing  of  the  Holy 
Ghoft.  This  holds  true  in  other  Generations,  Matih.  15.  23. 
unleffe  the  feed  of  the  Word  be  received  and  retained,  there 
can  be  no- new  man  ,  no  good  and  honeft  heart. 

2.  There  is  a  formation.  Gods  Arc  is  wonderful  in  the  for- 
mation of  our  outward  man,  Tfalme  159. 14,  15,  id.  but  far 
more  (tupendious  in  the  formation  of  our  inward  man  ,  Gal,  4. 
29.  which  is  no  mean  part  of  the  myftery  of  godlinefle ,  1  Tim. 

g.  Quickening,  1  Cer.  1^.36.  Eph.i.i.tjal.i.io.which  is  per- 
ceived by  fpirituai  motion. 

4.  Longing;  Sometimes  the  Parents  long,  fometimes  the 
childe  ;  here  both  Parents  and  childe  ;  How  doth  God,  Chrift 
andhis  Minifters  longfor  the  natural  mans  converiion  ?  £*,ck. 
18.23.  Luke  1?.  34.  cPhi\  1.8.  Never  did  a  teeming  woman 
long  more  for  fruit,  or  deliverance,  than  thefe  do  for  a  new- 
born babe  in  Chrift.  I,  but  this  is  not  all,  the  Babe  himfelf 
•    longs  alio,  1  Fttii.Z.  Compare  2  Cor.  7.  11. 

j.  Travailewith  paine.  Oh  the  pangs  of  qur  fpirituai  Mo- 
thers, GW.  4;  19.  do  not  increafethem  by  flicking  in  the  birth' 
Hofexii.x^.  Comp-iv  2  K'r.-gs  19.  3.  Oh  the feare and  dan- 
ger of  mifcarriagc,  both  before  and  after  this  fpirituai  chii- 
ding!  G«L.\. 20,11.  &  1  //;*/.  3.  5.  and  in  this   mifcarrying 


Serm.io.    The  Believers  Dignity  and  Duty*  445 

age,  how  frequent  is  the  curfe  of  Epbraim  ?  Hofea  9.  1 ?,  14. 
But  is  the  Bibe  exempted  from  paine  ,  forrow  and  danger?  In 
no  wife.  Every  new-born  babe  comes  crying  into  the  world: 
The  New,  as  well  as  the  Old  Creation,  travails  with  paine, 
Hjfn.  8.  22, 23.  The  foundation  of  the  fecond  Temple  ,  is  e- 
verlaid  in  weeping,  Ez,rd  3.12,  1  ?.  and  God  (till  layes  the 
beamesof  his  Chambers  in  the  waters,  &c.  Pftlmc  104.  j. 
Each  of  thefe  may  be  a  taite  and  touch  of  our  new-birth  ;  and 
prove  the  greateft  pare  ofprofeflors  to  be  ia  an  unregenerate 
eftate. 

2.  They  agree  in  the  Subj\*cT:  produced,  the  new  creature 
with  new  actions  and  new  Privileges.  As  in  Generation,  ibin 
Regeneration,  thtre  i<, 

1.  A  new  nature  with  new  principles,  zCor.  ^.  17.  Cjal.6.15. 
In  Generation  there  is  (lill  the  fame  find  matter ,  but  under  feve- 
ral  andfucceilive  formes ;  and  when  ever  a  new  forme  is  intro- 
duced, the  Subject  is  called  new:  fo  in  Regeneration ,  Old  ih-ngs 
paffe  away  ,  behUd  a'i  things  b  come  new,  ib. 

2.  There  are  new  actions  or  operations  ,  2  (V. 4.  16,  & 
Ephcf.  4. 22,24.  There's  a  new  eye,  a  Circumcifed  eare,  a 
fpiritual  rade,  appetite,  language,  morion,  &c. 

2.  Andladly.  There  are  new  privileges.  According  to  the 
degrees  of  Generation  thed-g.ees  orPriviledge  vary;  a  plane 
hatn  higher  Priviiedges  than  an  Element,  a  Beaft  than  a  plant, 
and  a  man  than  a  bead :  But  how  tranfeencfent  are  the  preroga- 
tives of  the  new  man?  fleb.  12. 22.  ---24.  See  mo  re  of  this  Head 
in  the  Explication  of  Adoption 

Next  follow  the  termes  of  difference  o;  diirimilicude,  which  Ti  s  f: 

may  be  applyed  to  each  ot  the  Heads    of  Agreement ,    the   fe-  diffoenceT* 
cond  Birth  far  excelling  the  firfl-  Birth,  even    in  thofe  Termes 
wherein  both  agree.     But    I   pade  that  for  brevities  fake,  and 
Hull  content  my  klf  to  note  the  difference  of  both  Births  in  four 
Properties.  And, 

1.  Regeneration  is  rare:  As  few  men  are  generated  in  com- 
panion of  all  other  creatures,  fo  few  perfoms  are  new  borne, 
in  comparifon  of  thofe  who  are  borne  :  No  more  are  Regene- 
rato:l ,  than  Ilia  11  be  faved  ,  and  thofe  are  but  few  in  comparifon, 
Afiit.-j.iq.  compare  L/%  13.23. 

U\i  2.  It- j 


44^  ^e  Believers  Dignity  and  Duty .   Seim  zo, 

2.1cs  far  more  fecret  than  the  natural  birthjcompare  Eccl.  ix.%, 
John  3.  4,  9.  7°T/?'  3*8.  ^  ^^Z*  ?>  ?'  Whatever  Solomon  might  under/tend 
of  Generation jboth  he  and  every  man  elfe  is  very  pu  blinde  in  de- 
cerning the  nature  of  Regeneration .  nor  could  he  wifeft  or  tht 
holieft  (  excepting  Chritt  )  ever  fathom  either  the  mydery  of  ini- 
quity, or  this  myftery  of  godlineffe. 

2.  Regeneration  is  confant  and  progreflfive  ;  once  born,  and 
ever  born;  once  born,  and  always  bearing.  Its  like  th^  Gene- 
ration of  the  Son  of  God,  who  was  begotten  from  eternity,  and 
is  ftill  a  begetting,  Pfal.  2.  7.  Hebr.  1  2,  8.  In  natural  Genera- 
tion,' fooner  or  later,  death  marrs  the  birth  -,  but  its  other- 
wife  in  Regeneration,  he  that  is  born  again  (nail  never  dye ; 
the  foul  and  body  may  part;  butChrift,  grace  and  the  foul  (hall 
never  part. 

4.   Regeneration  is  fpirkual ;  the  very  foul  it  felf  is  carnal,  if 
compared  to  the  Spirit  of  Grace  communicated  in  Regenerati- 
on, Zcch.  12. 10.  John  2.6.  The  grace  of  Regenerate  ;i,though 
but  a  quality,  far  exceeds  the  moft  refined  fubftance,  humane  or 
angelical,  as  is  evident  in  the  Apoftate  Angels,  who  by  their  loffe 
of    holin:tfe    became  Fiends    and   Divels;  yea,  worfe  than 
nothing. 
T  lis  for  the  Explication  of  the  termes  in  general,  and  in  parti- 
Proof  of  the    cuiar#  J  proceed  to  the  proof  and  demembration  of  the  doSrine; 
Doftrmc.        jn  ^e  management  whereof  I  fhall  need  to  go  no  further  than  my 

Text. 

1.    Adoption       And  Firft,  It  will  appear  from  the  Text,  that  the  Sonfhip  by 

andflegenera-  Adoption  and  Regeneration  are  diftincl:  filiations,   though  never 

iKnaSontos;  feParated  as  to  the  fubjeft  ;  for  whoever  is  a  Childe  by  Adoption, 

'  is  alio  a  Childe  by  Regeneration,  and  contnu     That  they  aredi- 

•    ftinft  filiations  is  evident  ^ 

1.  Becaufe  they  are  noted  a'sdiftiflft  ;  ver.  ii.&it. 

2.  Their  foundations  are  diftincV,  the  one  is  of  <:,ift,  and  by 
actual  faith  ♦,  the  other  is  of  birth.  There's  a  vvi  ;e  difference  be- 
tween yivi&u,  applied  to  Adoption,  and ^;/;.^o5w,  which  exprCffes 
Regeneration;  compare  Mutth.z.x.  Job.  1.2.  14.  &  GaL^. 
4.  where  both  words  are  joyned  together.  An  adopted  perforji 
is  made  a  Son  ;  but  he  is  not  born  a  Son  as  to  the  Adopter.  Its 
evident  then  thefe  two  relations  are  diftinft. 

Secondly, 


Sertn  20.      The  Believers  Dignity  and  Duty.  44.7 


Secondly,  I  c  appears  alio  from  the  Text,  that  every  Believer  is    B  ,. 
achuVeof  ood  by  both  thefe  filiations  ^  Namely,  by  Adoption  Goi1  children 
and  Regeneration.     The  former  is  evident ,  becaufe  BdLvers  by  both, 
are  dignified  with  a  fonfhip  which  follows  as  a  privi  ledge  upon  "O/j. 
their  faith,  and  that  by  deed  of  gift,  which  can  be  no  orher  thin 
the  Sonfhip  of  Adoption  ;  for  the  Sonfhip  of  Regeneration  pre- 
cedes actual  believing.    The  fecond  is  as  evident ;  for  they   who 
are  born  of  God  mutt  needs  be  Sons  by  Regeneration  ,  as  he  that 
is  bona  of  man,  is  a  Son  by  Generation  .•  But  Believers  are  ex- 
preffr'y  faid  to  be  born  o^  God,  as  is  evident  by  comparing  both 
the  Verfes  of  the  Text,  and  therefore  are  Gods  Sons  by  Regene- 
ration a?  well  as  by  Adoptior-Jf  you  ask  further^  hence  it  is  that 
Believers  are  Sons  of  God  by  tnis  double  filiation  ;    the  Text 
holds  forth  a  foure-foid  ground,  partly  explicite,  and  partly  im- 
plicite. 

The  firfi  ground  is^  free- grace  ;  Adoption  is  a  gift  thetefore  not 
deferved^  Regeneration  cannot  be  deferved ;  i.  Becaufe  all 
merit  i<  mpoffible  to  the  creature  ;  2.  Becaufe  before  *l077t 
Regeneration  the  creature  was  in  a  ftate  of  Corruption; 
and  .vhat  can  a  corrupted  creature  deferve  but  wrath  and 
curfe  ? 

The  fecond  ground  is  Chrifis  merit,whence  probably  the  befiow- 
ing  of  the  privilege  of  Adoption  is  fingularly  attributed  to  Chrift, 
becaufe  he  purchafed  our  Adoption  as  well  as  our  Regeneration , 
£;/^.i.5.77m.5,*. 

The  third  ground  is  Divine  glory,  which  is  the  ve;id  of  all  Gods 
"Works  ,  much  more  of  fuch  gracious  Difpenfations  as 
are  Regeneration  and  Adoption  ,  Eplef.  1.  5,  6.  Ifaiah 
43.21.  ^ 

The  fourth  ground  is  encouragement  unto  faith  by  the  favours 
and  priv  ledges  vouchfafed  unto  Believers,  1  TimA.i6.knd  thefe 
are  more  implied  than  exprefled  in  the  Text,  yet  flow  naturally 
enough  out  of  it. 

1.  Of  Information:  About  the  fad  condition  of  all  unbelie*      „l 
versjby  rule  of  contraries.     Are  all  Believers  Gods  children^c?        *e  3> 
Then  nc  unbeliever  is  a  childe  of  God  either  by  Regeneration  or 
Adoption  :  Not  by  Regeneration,  as  having  no  life  of  grace  , 
which  initially  infded  is  the  new  birth,    And  hence  every  unbe- 
liever is , 

Firft, 


44$  The  Believers  Dignity  andDuty.     Serm.20. 

Firft,  A  dead  man,  as  dead  in  Law,  Jah.  3.  18.  dead  in  fin, 
Ephcf.  2.1.  dead  under  wrath  and  curfe,  Job.  3.16.  Gal.  5.10. 
compared  with  ge>f.?.  17.  dead  in  expectation  and  fear, 
Hcbr.  10.  27.  Whoever  hath  not  a  part  in  the  fecond 
Birch  ,  fliall  be  fure  to  have  a  pare  m  the  fecond 
Death. 

Secondly,  Unbelievers  being  not  children  of  God,  can  expeft 
nothing  from  God  as  a  Father.  Now  the  ftate  of  unregeneracy 
excludes  them  from  both  filiations ;  for  unieffe  God  be  a  Father 
by  Regeneration,  he  will  be  no  Father  by  Adoption.  Nor  can 
u nregener ate  perfons  be  children  by  Adoption  becaufe  they  have 
no  faith.  Hence  they  are  Orphans,  and  fo  helpJefle^  for  God 
will  bejno  Father  to  fuch  fatherleffe  Children.  But  are  they  alto-  - 
getherfatherlefle?  No  verily;  therefore 

Thirdly,  They  have  woful  parents ;  namely,  fin  and  difobedi- 
ence,  Epbef.  2.  2.  wrath  and  curfe,  Ephtf*2. 3.  &  1  Pet.  2,  14, 
andlaftly,  Satan,  Job.  8.  44.  who  is  alio  their  God,  2  Cor.  4.  4. 
as  God  is  the  Believers  Father.  Oh  miferable  wretches  as  defii- 
tuteof  an  heavenly  Father ;  and  more  miferable  as  the  woful 
children  of  moft  helliih  and  curfed  Parents,who  have  nothing  to 
make  over  to  them  bin  fin  and  cutfe,and  1  hat  they  will  do  with  a 
vengeance. 
,  .  2  2.  Of  Humiliation  :  And  that  not  only  for  profane  €jfa£$-$ 

who  defpife  their  birthright;  nor  only  for  barely  nominal  and 
foederal  children,  A^.  32.  5,  19.  compared  with  lCor.j.  14. 
but  even  for  fuch  as  groundedly  call  God  Father,  yet  carry  not 
themfelres  as  children  to  fuch  a  Father.  They  are  children  of  the 
greateft,  vvifeft,  and  moft  Ancient  King,  (allude  to  Ifa.ig.n.) 
yet  walk  not  up  to  their  principles  as  Regenerate  Sons,  nor  up  to 
their  priviledges  as  Adopted  Sons,  as  is  evident  by  the  following 
particulars. 

1.  They  think  not  of,  rejoycenot,  glory  not  in,  nor  walk 
up  to  the  dignity  of  Divine  filiation  ;  bat  are  mean-fpirited,  and 
fink  almott  at  evcry  difficulty,  I  fa.  49. 14,  1 5.  the  natural  Son  of 
God  did  not  fo. 

2,  They  are  palpably  worldly,  as  if  they  had  no  Father  to 
care  for  them  ,  no  hope  nor  portion  but  in  this  life  , 
Jer&h  45.  5.  Mattb.  6.  28,  $'0.  That  worldlinefle  which 
reigns  in  Matural  men,  tyrannizeth   too  often  in  Regenerate 

*  men.  3.  They 


Serin.  2.0.       The  Bdievers  Dignity  and  Dttty  44  0 


?.  They  behave  not  thernfolves  as  B.ethen  of  Chri/t,  and  as 
Children  of  one  Father;  compare  H'^.i.  u.  with  Ephe  .4. 
■W.  3.  r«  ferr.  6.  07'  Mkiitk.  3.  io.  Howd'>  Brctfrre  11  ra!J  ou: 
by  this  way/  how  great  is  their  difference,  when  the  nate,  {^dif- 
ference is  fo  little  ?  what  quarrelling  about  rhe  hed_,e,  when  b  y\\ 
agree  about  the  inheritance :  We  all  profeffe  co  'relieve  th-  holy 
Catholick  Church  ,  yet  mind,  not  the  Unity  of  (he 
Church  ;  but  rather  cbe  promoting  of  a  party  and  fair. on  in  the 
Church,  to  the  fhame  of  Rel'gon,  the  fcan  al  of  the 
weak,  (  who  by  reaibn  of  our  differences  are  pusled  which  way 
to  choofe)  and  the  opening  of  the  mouth  of  the  enemy. May  we 
not  juiUy  feare  (  as  one  notes  well  J  that  the  negieel  of  true 
Religion,  and  true  Catholick  unity  is  making  way  for  Atneifme,  or  Vfc  ?; 
for  Popith  Catholick  unity?  Exhort,  \vA 

$.  Of  Exhort atisn:    And  firft  ,  unto  grangers  ;  fecondly  ,  r- UiK0  ^ia"" 
unto  children.  Sers* 

Forthefirit,  Art  thou  an  Alien?  Oh  never  reft  till  thou  get 
into  aftateof  Sonfhip ;  and  to  this  end, 

1 .  Be  convinced  of  thy  Orphanhood  ,  and  heMlili  Filiation. 

2.  Make  good  thy  effectual  vocation,  justification,  and 
reconciliationjthis  is  done  outwardly  by  confciencrous  attend  mce 
on  the  Ordinances ;  inwardly  by  the  fpiritual  Baptifme  and  faith  , 
Gd.^.  ver.  2?.  to  ver.  29. 

Secondly  ,  If  thoub:  achilde  of  God,  then  *.  U«to  chit 

*.  Evidence  thy  So  (hip  ;  this  is  done  by  evidencing  thy  voca-  dreft' 
tion,  1  ftt.  1. 10.  and  is  neceffary.  Firft,  In  order  to  Gods  glo- 
ry. Secondly,  In  order  to  thy  duty  and  comfort.  Thirdly,  In 
order  to  others  converfion  and  edification  ;  neither  of  which  will 
proceed  to  purpofe,  without  fome  comfortable  evidence  of  thy 
filiation. 

2.CarrythyfeIfasachildofGod.Th;s  will  blow  up  the  fire  of 
grace, light  the  candle  of  comfort,  and  beam  forth  in  thy  conver- 
sation to  the  conviction ,  conversion  and  edification  of  others. 

Totrrsend;  Firft,  Honour  thy  Father,  Mai.  i.  <5.  acknow-  Dire&ions.' 
ledge  ancf  teftifie  his  dignity  and  excellency.    This  do, 

1.  Negatively;  takeheedof  dishonouring  God  paflively,byo- 
miflion  :  What  childe  can  fee  or  hear  his  father  wronged  }  ojjcon- 
verfe  needlefly  with   difhonourers   of  his   father  ?   2  Cor.  6. 

M  m  m  2.  Affirmatively  $ 


acq  Ibe  Believers  Dignity  and  Duty.      Semi. 20. 


2.  Affirmatively;  difh  r.our  not  God  actively  by  commifli- 
on,  as  'David^  fpiter$  and  orhersdid.  How  many,  not  only 
Bayards,  but  genuine  Children  are  either  afha  tried  of,  or 
fliatne  to  their  heavenly  Facher }  efpecialiy  in  evil  com- 
pany. 

Secondly,  Obey  thy  Father,  1  Tet.  1. 14.  this  -flowes  from 
the  former  ,  and  is  pare  of  the  honour  Children  owe  to 
their  -parents,  (Bihcf.  6.  1,  2.  (ohr.  1*10.)  and  much  more 
we  to  our  heavenly  Father,  Hcbr%  12.  9.  whofe  commands 
are  all  of  them  fo  holy,  equitable,  profitable ;  compare  2  Kwgs 

5.H. 

Thirdly,  Imitate  thy  Father,  Epber.  <j.  1 , 2.  This  flows  from 
both  the  former ;  and  by  ic  we  do  both  honour  and  obey  God. 
Children  are  ape  to  follow  their  Parents  in  Naturals,  in  Civilf  ,in 
Morals;  and  if  webe  Gods  ch  ldren,  wee  muft  walk  noc  only 
with  him,  but  alfo  like  him,  1/0/?.  4.  17.  &  2.6.  Efpecialiy 
imitate  God  in  endeavouring  to  bring  many  ro  ^lory,  Hebr.2. 1  o. 
Our  imitation  of  God  is  a  great  part  of  our  following  the  Lord , 
Evhef.  ?.   I  ,  2. 

Fourthly,  Submit  to  his  chaftifements,  Bebr,  12.7.  As 
affliftions,pioufly  born,  are  evidences  of  ourSonfhip,  fo  the  ho- 
ly ,  humble ,  and  fruitful  bearing  of  them ,  is  our  duty  as 
Children. 

Fifthly,  Depend  univerfally  upon  Divine  provifion  and  pro- 
tection ;  calling  all  thy  fears,  cares  and  burdens  upon  -  hy  Father, 
Mxtth.6.  25.  C7-  1  Tet.f.y.  Pfal.  55.22.  Faith  is  both  the  mo- 
ther and  nurle  of  Adoption.  Be  not  worie  rhan  thy  own  Chi'd, 
who  can  live  with  ut  carking  upon  thy  fatherly  love  and  pro- 
vidence. 

Sixthly,  Abound  in  filial  affeftions  5  ns  love,  del ;ght,  and  fear 
to  orfend  thy  Father.  Thy  fin  i  exceedingly  aggravated  by  the 
d  gn  ty  of  the  party  offene'ed,  anjj  offe<  ding,  (  as  well  as  by  Gods 
fineularlove  'oth-e-  )  Lev. 4.  3,  1  3,22,  27.  &  21.9.  Codmay 
wel  f:y  ro  -rue,  £t  tu  pit  \ 

Seventhly,  Wai:  and  long  for  the  perfefting  of  thy  Adoption, 
*K?m.  \L  2  jj     Hire  below,  children  cannot  without  impiety  de- 


Lrcand  long  for  the  fiil  inheritance. 


I'tl'm 


Scrm  20.    The  Believers  Dignity  and  Dnty%  ^51 


Fliitts    ante    d:?m  pair:>s    xnquirit    in  annus. 


But  its  otherwife  v\  kh  heavenly  he:  res,  who  could  luve  no  in- 
heritance uileife  their  Father  lived,  who  inherit  the  whole  toge- 
ther with  their  Father  ;  yea,  their  Father  is  their  main  inheritance, 
all  other  Comforts  being  hue  acceilory. 

4.    Of  Con  lUtiw  ,   to   Gods   children  •,   for  the   effectual      Ure  a. 
application  of  which    comfort,    two   things   are   very    conu- 
derable. 

Firft,  The  grounds  of  Confolation.  • 

Secondly,  Thetryals  and  difcoveries  cf  our  filiation  wherdcy 

we  may  be  afiured  of  our  ivght  to,  a  d  intereft  in  thefe  comforts. 

The  general  ground  of  Conlolation.is  our  filial  privilediies ;  which  .  'I5*1  Pr.l?*- 

•      ,     ,  L  °  ledges  arc 

are  more  particularly.  ° 

1.  Fa  herly  arfectnns,  which  for  tenderneile  and  vebemency, 
are  called  mothers  bo.vels,  lja.  49.  15.  As  a  Father  God  pities 
his  children,  P  a\  107. 1  ?.  and  fpares  them,  Mai.  ;.iy.  Parents 
bowels  yearn  mod  towards  their  weakeit  Children;  and  fuch  a  Fa- 
ther is  Chriil,  Matth.  \  2.  20.  We  pity  a  Childe  that  is  poylbped, 
no:  lo  a  Serpent  to  whom  poyfon  is  natural.  If  thou  favour  not 
thy  felt  in  fin.  Go  i  will  favour  and  pity  thee  becaufe  of  thy  very 
infirmities,  H,b  .4.15. 

2.  Fath  rly  rovifion  ;  God  will  never  fall  u^der the  fouleaf- 
pe  fionof  bei  \o  worfethan  an  Infidel,  which  b-  b  amesibmuch 
iii  unnatural  <..hri  dans,  1  im.  5.  &  This  prviled^e  Relates 
to  the  neceffitks  of  Gods  Children,  Its  well  cbferveri  by  a  Mo- 
dern •■•  ;i:  r,  To  hav  no  n  cejjity  at  //>  ts  'j ods  ole  rlvil  doe; 
To  have  wji r  jfities  immediately  fptpp!i<dy  is  the  l.app'neff  of  qIq- 
rified  Sairts  ;  To  have  necejfif.es  mediately  f*ffh  d,  js  the 
comfjr  of  Saints  on  earthy  Jo  have  ?eceffi<cs  without  any  fup- 
ply,  is  be  mifery  of  the  damned.  Now  Divine  pro*  i  on  under- 
takes for  .ill  thefe fupplies,mediitely  he  e,  immediately  rureafrer, 
Fatherly  nrovifions  arefouret'old,aniwerable  to  the  proportionable 
wants  of  Children. 

Firft, for  maintenance  ;  and  God  provides  noleffe  than  all  good 
things  for  his  Children,  P  J.  34.  9,  10.  &  1  Tim.  4. 
tt.    efpecially  the  beft  things.    Compare  Matik.j.ii.  &  Lul^, 

M  m  m  2  Secondly, 


45  a  T-he  Believers  Dignity  and  Duty.     Ser  m.  20 » 


;Secoridly,A  calling.Gods  care  extends  to  the  particular  calling  of 
every  one  of  bis  Children,  much  more  to  their  general  calling, 
1  C*r.  7.20.  Ront.i-7. 

Xhud'ly  ,  Marriage  ;  their  civil  marriages  are  made  in  heaven, 
hrov,  19. 14.  much  more  their  fpiritual  match  withChriiT,  Joh. 
176,0. 

Fourthly,  an  inheritance :  Though  their  portion  be  not  fee 
below,  yetGod  gives  them  portion  in  things  here  below,  which  • 
fvveetens  and  fan&iftes  all  their  enjoyments  ,  Gen.  33.5.    <Buc  the 
belt  portion  here  is  nothing  to  their  heavenly  inheritance^  Pet. 

•$.  Fatherly  proteftion ,  Dent.  32. 6, io,it,  12.  which  ise- 
ver  feaionable  for  time,  futable  for  kinde,  proportionable 
for  degree ,  <univerfai  again!*  every  clanger,  and  conttant  as 
long  as  danger  threatneth  :  immediate  by  God  himfelf,  lfa. 
27.  3.  Or  mediate  by  Creatures  ,  Ordinances,  Providences, 
Comforts  ,     Crofles,     Graces,    Temptations,    &c.    2  C$r. 

12. 7. 

4.  Fatherly  education,  wirh  all  requifites  thereunto  ;  for 
which  this  Father  alone  can  undertake ;  as 

Firft,  Docibleneile ;  God  alone  can  make  his  children  apt  to 
learn: 

Secondly,  Teaching,  by  precepts,  dire&ion,examples,illumi- 
naaon,manuduttion,  exercife  and  inclination,  making  them  wil- 
ling to  learn,  Job  36.22. 

Thirdly,  Correction,  and  that 

1.  By  chaftifements,  bodily  or  fpiritual. 

2.  By  eroding  their  will  and  worldly  defigns. 

5.  By  teaching  them  to  croffe  their  own  wills,  PfaL  94.  12. 
This  correction  is  a  great  branch  of  the  Covenant,  PfaL  89. 
30.  —  34.  AH  thefe  priviledges  God  affords  them  grfitw. 
Children  pay  nothing  for  provifion,prote&ion,  education,  &c, 
Marth.1j.26. 

^Fatherly  Communion.    A  Father  is  very  familiar  : 

Firft,  With  his  little  Children. 

Secondly ,  With  his  grown  Children.  To  affure  us  here- 
of, God  is  pleafed  to  take  upon  him  a  threefold  Rela- 
tion. 

u  of 


Scrm, 20.      The  Believers  Dignity  and Duty  453 

1.  Of  a  Friend. 

2.  Of  an  Husband. 

5.  Of  a  Father;  compare  Join  14.  21,  22.  &  %jve!.  -. 
2C.  This  for  tbe  grounds  of  Confolation  ,  which  every  one 
is  ready  to  catch  at;  but  only  children  have  a  right  unco: 
This  makes  way  for  the  lalt  head,  and  a  grand  cau  of  corn 
fcfeice-  Namely,  How  ilia  11  I  make  it  ou:  that  I  am  a 
genuine  Son,  ar.d  r.ot  a  Ballard  or  Stranger?  In  manay  r,  -  his 
difcovery  I  fhall  mix  together  the  tr;als  of  both  filiations,  by  Re- 
generation and  Adoption. 

And  firft  ,   Sons  are  like  their  Father  ;    they  are  nfually  the  1.     Tryals  cf 
Natural   and   Moral  Pictures   of  their   Parents.     This  in  its  our  fonfliip. 
meafure  holds  true  of  Cods  Children  ,    who  referable  their 
Father. 

1.  In  fight,  £>>/!  £  8. 

2.  In  love,  1  John  4.  7. 

3.  In  life,  £f kef. 4.1%.  &  5.1. 

Secondly  ,Children  honour  their  Parents,  Mai.  1.6.  and  that      ?•  0bcd«nce 

-,    J.  n  7  is  both  a  neea« 

1 .  By  Reverence,  1  Pet.  1 . 1 7.  tIvp  and  affir, 

2.  By  Obedience,  1  Pet.  1. 14.  mativc  tryal, 

3.  By  pliablenefle,  Rom.  $.14.    Slaves  are  driven,  but  Chil-  fohn  8. 47. 
drenare  led. 

4.  By  coming  oft  into,and  delighting  in  his  prefence;Compare 
fob  1.6.&  P  al.ii9.i$. 

Thirdly,  We  may  know  our  Sonihip  by  our  fpirit;  every  Childe 
of  God  hath 

1.  A  Spirit  of  faith  and  dependance,  2  £0^.4.1 2. 

2.  A  Spirit  of  prayer,  %sm.  8.  15.  The  firft  cry  af- 
ter the  New  Birth,  is  *y4bba  ,  Father ,  ^AEis  9.  it. 
God  hath  no  Childe  but  can  ask  his  heavenly  Father 
blelfing. 

3.  A  Spirit  of  Evidence,  Rom.  8. 16.  Efhcfi.i^\q.&  4.  30. 
The  Spirit  al  ./ayes  witnefleth,  though  his  witnede  be  not  alwayes 
heard. 

'  4.  A  Spirit  of  liberty,  2  Cor.  3. 17.  of  liberty  from  the  bon- 
dage of  fin,  Satan,  the  world  and  fear,  Joh.%.^.  Hebr.2.  if. 
of  liberty  to  Chriit  and  duty>  Pfal.i  1 9. 3 2. 

5.  A  Spirit  of  waiting,  Rom.  8.  23. 


N  n  n  Sixthl 


y> 


4^4  The  Believers  Dignity  and  Duty.     Serm.  20 

Sixthly  and  laftly,  A  Spiric  of  love;  not  only  to  God  and 
his  children,  1  John  5.2.  but  alfo  to  our  very  enemies,^/^, 
5. 44,45.Hence  Gods  Children, (like  their  Father)  are  peace- ma- 
kers, Afof.  <j.  9. 

To  conclude;  Art  thou  like  God  ?  doft  thou  honour  God  as  a 
Father?  haft  thou  the  Spirit  of  God?  then  may  ft  thou  comfor- 
tably claime  and  enjoy  all  the  forementioned  priviledges  ,  and 
infinitely  more  than  heart  can  conceive,  or  tongue  expreffe.  Art 
thou  covetous  ?  here  is  a  treafurefor  thee ;  Art  thou  ambitious? 
here  is  the  higheft  honour.  |  Art  thou  voluptuous  f  here  is  an  Oce- 
an of  pleafure.  Art  thou  in  danger?  here  is  an  Ark  and  Haven 
of  fecurity  ;  all  thefe  in  the  hand  of  filiation,  and  that  above  any 
created  defire  or  comprehenfion  >  with  infinite  fecurity  to  all 
eternity. 


ejfcM\wwfrJiv&^ 


OF 


Serm.at.  jftg  ^^  ""'"        ^$ 


*  OF 


Saving  Faith- 


Acts    \6.  31. 

Believe  on  the  Lord  Jefus   Chriji ,  <*# J  thou 
/halt  be  faved. 

He  words  are  thefatisfa&ory  Anfwerof  Tanl  and 
iS/to  to  their  Keepers  ferious  demand,  to  whofe 
ftrifteft  care  and  cuftody  they  were  committed  by 
the  Afagtftrates  of  Philippl  upon  the  complaint 
of  the  covetous]Mafters  of  a  gainful  Servaw-maid 
poffeffed  with  a  fpirit  of  ^Divination ,  upon  whom  the  sApoftle 
wrought  an  undefired  and  difpleafing  cure,after  eminent  Teftimo- 
ny  born  by  her  to  them  and  their  T)ottrine ;  Godanfwererh  their 
couragious  Tinging  in  Prifon  by  an  earthquake  fluking  the  founda- 
tions of  the  bonre,znd  the  ftout  heart  of  the  J  ay  lor)  the  doors  were 
opened  to,  and  fetters  fell  off  from  the  prifoners,  and  therewith 
the  door  of  the  keepers  foul  was  opened,  and  his  fetters  of  igno- 
rance and  corruptions  in  which  he  was  holden  captive  by  Satan 
were  boken.    At  firft  (  poor  man  !)  he  was  afflicted  with  fear 
of  his  Prifoners  efcaping,  foasto  make  attempt  againft  his  own 
natural  life;  not  knowing  that  6^  intended  good  by  all,  and  to 
make  his  Prifoners  his  Releafers  and  Deliverers;  But  by  and  by 

N  n  n  2  his 


456  Of  Saving  Faith.  Scrm.21. 

his  a  mazement  and  trouble  ftrikes  the  right  way,  and  he  is  not 
only  willing  to  keep  a  nacural  life,  but  is  defirousof,  and  inqui- 
sitive after  an  eternal  life  i  Sirs,  what  muft  J  do  to  be  faved  ?  A** 
the)  fad,  Belkve^Tc. 

My  allotted  work  at  rffefime  is  from  this  clear  and  full  Text 
tofpeakqf  Saving  Faith ;  in  the  entry  whereof  let  me  once  for 
allpremife^ 

Firft,  I  purpofe'y  wave  Controverfies,  as  wanting  both  time 
and  fitn:fstobe  an  Umpire,  and  give  a  final  decifion. 

Secondly,  I  iliall  endeavor  to  confine  my  »difconrfe  to  my 
Sub jetty  without  trefpailing  upon  others  ground,  by  repeating  what 
belongs  to  preceding,  or  preventing  what  belongs  to  following 
Subjects. 

Thirdly,  I  am  not  folrcitous  about,  nor  is  it  poflible  to  pleafe 
all  in  method  and  terms  belonging  to  it  (thofe  TiyjohoyhpaTtL :  ) 
Method  and  words  I  always  account  are  fervants  to  matter. 

Fourthly,  In  this  great  part  of  the  Body  of  C  hriftian  Religi- 
on ,  I  can  only  fhew  the  See  let  en,  without  reading  an  Explanatory 
Letture ;  or  give  the  bones  and  Jinewt  withouc  cloathing  them  with 
a  due  proportion  of  fls(h ,  for  that  would  take  up  too  much 
room. 
a  Joh  6.19.  To  engage  attention,  confider,  This  is  that  great  a  Wcrl^  of 

b  1tim.3-.xf  Gody  1  main  part  of  the  b  UMyften  of  G*dlimfst'%  c  Principle 
c  Heb.^i.  and  foxnutw,;  at  rhis  when  excdling>  d  Chrift  wondered  ;  by 
d  Mac.  8. 10.     tnjg  e  Cloy  is  every  way  givtxta  Cj0d\  to  this  *  all  thing:  arc  pof- 

€f  MarkV °xi.  ^€  ( ll  ^lU'  m%  w^^  G'ji  *n  ^b  ocnerv^^e s  incocnmuricable  Om- 
Heb.n.33..  '  ni;otency)  and  accordingly  the  h  tffetts  ol  the  Divine  Povvet 
g  Mar.  19.26.  are  attributed  un:o  Faith',     1  Precious  and   ^Jtotidbing  Faith , 


figurations  of  the  MeJJiab  did  lead  the  Patriarchs  u;:to>  and  by 

Hcb.  11.2.       which  they  obtained  a  good  ttpan  :    This  is  rhe  end  ef  the  Ltw 

(  fubordinate  unto  Chriff,  Rom  10.4.)  and  the  fum  of  the  Go- 

ipel ,  commonly  named  arid  pretended  to ,  but  little  known, 

B»k>i8;&       and  rightly  underitood  ,   Lfc  enjoyed   and  exercifed   in  the 

wciia:'   . 


Serm.  2 1 .  Of  Saving  Faith.  4<7 


The  Nature 


CTteNa 
\SubjeCt, 
\JC*ufcs% 


I  jfhall  reduce  all, 
cochefe  Six  Heads, ~]£ff*tts, 

■roptrtitc  y 
and  Oppi'nes  of  JWf/>. 


To  open  the  Nature  of  it,  I  fhall  remove  the  ambiguity  of  I#  jqaXur. 
phrafe,  and  (rate  what  I  inall  profecute  by  giving  the  Dtftinfyi- 
9ns  and  Description  oi  it. 

P/^j  <y«<c  creditor  ;  Fa/Y/>  which  we  believe  is  the  Dottrixe  rf  Distintlions 
the  Gojpel,  or  any  word  of  God ;  yea,  the  ejfential  Wordoi  God,  Galu  u$% 
thepromifed  Seed,  the  Object  of  F.ith,  is  by  that  word  under- 
ftood  by  learned  perfons.  i.Fides  qnacredimr^F  aiti  by  which  we 
bdieve;  and  this  (to  begin  at  the  remote!}  and  meanertj  is  ei- 
ther Firft,  iVitheHt  kno&Ldge ,  the  ignorant  implicite  Faith  and 
profeflion  of  many  owning  Chrift  as  the  founder  of  their  Order 
and  way ;  but  this  is  not  right ,  which  only  di(i:nguilneth  Chrifti- 
ans  from  others. 

Secondly,  &'i:h  [ome  knowledge  without  ajfent  (which  fca*rce  de- 
ferves  the  name  of  Faith )  and  this  is  a  Profeflion  of  the  Faithy 
either  cvftcmary,  following  education  and  example;  otcompal- 
Jh&i  through  fear ;  or.  gainful,  for  outward  advantages,  as  theirs 
that  followed  Chrift  for  the  loaves,  and  Simon  CMagus's. 

Thirdly,  h v'u h  knx?  ledge  and  ajfext,  of  which  J  ome  Faith  re- 
fpedeth  the  Trn.hof  Cjod  (for  Doctrine  fake  I  may  thus  diflin- 
guifh)  which  is  called  Hijiorical  ;  thus  the  Devils  believe  #1^  Jam.  2.15* 
tremble  ^  wicked  men  believe  and  fometimes  tremble,  and  fome- 
times  rejoyce  as  if  they  had  enough  ;  the  only  cirrerence  is  the 
want  of  applicability  to  the  Devils ;  in  neither  is  affection  to  the 
'%sjvealer  or  things  revealed  :  This  is  not  right  though  it  be- 
iieve  never  forighTy  concerning  Chrift s  Per/on,  Na:uresy  Offi- 
ces, Oc 

Some  Faith  refpe.fteth  the  Tmth  andp^wer  of  6W,aud  hath  for 
its  ground  ordinarily  fome  fyecial  Word,  and  this  is  called  Faith  ^f  Mar.  10  & 
Miracles ;  and  this  is  either  uFtivi\  x^M.anh,\  7.20. (which  is  pecu- 
liarly the  F.uth  of  Miracles,  and  that  to  which  the  fpecial  Word 
refers)  or  pajfive7  Aft^^.y*  and  3,16.  and  which  the  woman 

with, 


45$  Of  Saving  Faith.  Serm.if. 

with  the  bloody  iffye  had.  The  Tromlfs  that  were  the.  ground 
of  this-Ftt/r/j,  were  peculiarly  fuitable  to  thofe  times,  and  now 
not  improveable,  or  not  ordinarily  ;  and  the  Faith  it  felf  though 
grounded  on  a  fpec'al  word,  yet  is  but  \common  gift*{  in  it  felf  ) 
as  oppofed  to  faving  \  as  appeareth  in  Judas,  and  thofe  that  an 
Mar.7.  2r.  jaft  would  cry  Lord,  Lord ;  and  in  the  nine  Lep.rs :  Though  fome- 
times  indeed  it  had  the  aflings  of  the  beft,  even  Saving  Faith 
twilled  with  it,  Mat.S.io.  1^.28. 

Some  Faith  refpe&eth  the  Truth,  Tower,  VcAGoodnefiof  God, 
and  this  grounded  upon  General  Promt  fes,  and  words  of  encou- 
ragement of  an  unlimited  truth  and  concernment  to  time  and 
Mit.^.from     perfons :    Now  this  refpe&eth  either  the  Cj  eneral  love  o£  God  to 
verf.2?.  his  Creatures,  and  Man  as  a  peculiar  one,  affording  fupport,  pre- 

fervation,  provifion  neceflary ;  or  the  peculiar  love  of  God  to 
man  through  the  undertakings  of  Chrift,  making  man  to  look  for 
better  things  than  the  effects  of  common  providence,  even  God 
himfelf  for  his  portion,  and  full  happinefs  in  him.    Now  that  bold 
affian  e  is  not  true  Faith,  whereby  men  carry  it  at  that  rate  of  con- 
fidence as  if  C'hrift  died  to  fave  all  from  hell ,  that  are  not 
willing  to  go  thither  ^  for  in  fome  it  is  without  J aver  and  af- 
fections fuitable  ( which  I  may  call  altogether  fained  Faith  ) 
as  in  the  generality  of  FormaliFts  now ,  who  prefume  all  is 
well  i  God  loveth  them,  and  Ctrl  ft.  died  for  them.    In  others 
it  is  joyned  with  a  favor y  guft  and  relifh  of  the  Word  and  Pro- 
mife ;  which  in  regard  of  its  continuanc?,  and  thereby  ufefulnefi  to 
r  s  end  Salvation  (  though  I  make  not  that  the  only  difference  ) 
aLuk  8» 3.     ls  Ca*kcl  either  temporary,  ipriiiging  from  fleighty and perifhing 
b  Mat.  1^.8*     cutesy  as  that  of  the  sftony  ground,  and  the  b  Virgins  :    Or  elfe 
c  1  Tim:  1. <>.    lafting,  durable,  altogether  *m?andc  unfeigned,  ]t*ftifying  and 
d  Ephef;4.?.  faving  Faith.  This  indeed  is  but d  one,as  well  as  the  Object ;  and 
e  z  Pet:  1.;  1.    therefore  thofe  Peter  wrote  to,  had  c  obtained  like  precious  Faith  ; 
V  Ma^k  9/  24  yec  differetn  ln  degrees  and  *  meafure  ;  in  fome  it  is  S  fmall  and 
b  lfa:42. 3.      h  weak,as  a  bruifed  reed  ;  through  dimnefi  and  feantinefs  of  know- 
ledge  .  (as  a  building  laid  upon  a  weak  or  narrow  foundation  can- 
not be  firong^  wealir.els  of  ajfent ;  flrength  of  temptations;  natural 
Rom:4.i 9,2a.  timoroufn-fs,  fufpicioiifnefs  a  d  lownefs  of  fpirit :   In  others  it  is 
A&:  6,  frro-ng,  and  they  are  full  of  Faith,  as  Steven,  having  clear  and 

large  knowledge,  &c.  B  >rh  weaker  and  ftronger  may  be  contider- 
ed  either  as  Habit  ual'mihz  root  and  principle,  ozAttual  aszx- 
crcifed  toward  Chrift  and  the  promifes.  For 


Serm.zi.  Of  Saving  Faith,  459 

For  the  Definition  or  Defer  ifticn  of  Faith,  I  lhall  not  heap  up 
words  in  mentioning  many,  but  take  up  with  that  full  and  excel- 
lent one  of  the  late  Judicious  Affcmby ,  in  their  larger  Cite* 
chifm  fthatChrittians  may  with  more  readinefs  and  fafety  enter- 
tainit.)  f    ' 

Faith  is  a  Saving  Grace,  wrought  in  tie  heart  if  a  [inner  by  JJeJcriPti0/i' 
the  Spirit  and  Wcrd  ofGod,whereby  he  being  convinced  of  his  fin  and 
mi  fiery,  and  of  the  dif ability  in  him f elf  and  allothtr  creatures  to 
recover  him  out  of  that  loft  condition,  not  only  affen'.eth  to  the  truth 
of  the  promife  of  the  G  off  el,  butreceiveth  and  r^fteth  upon  Chrij'l 
andhu  righteoufnefs  therein  held  forth  for  pardon  of  fin,  and  for 
the  a  ceptingand  accounting-of  his  per f on  righteous  in  the  fight  of 
God  for  falvation. 

It  hath  here  for  its  Genus  (or  general  and  common  nature) 
a  Grace,  it  being  compared  with  Love,  Hcpe,  &c.  they  herein 
agree.  The  word  Grace  diftinguifheth  it  from  other  Habits  even 
good  and  vertuous  that  are  acquired  ;  this  is  a  Grace  or  gracious  dif- 
pofition  or  habit  infufed.  A  Saving  Grace  to  difUnguirh  it  from, 
andfet  it  above  common  Grace%  and  make  it  one  of  thofe  better  , 
things  that  accompany  falvdtion.  "    '9' 

The  Subject  is  twofold,  Sub /eel  urn  Red  funs,  &  Occvpans;  2.  Subjeft. 
The  firft  the  Subject  receiving  it,  or  in  which  it  is,  moft  ordinarily  Subjetlum 
called  the  Subject,  and  this  is  The  heart  of  man,  a  finner  elected,  recipi  ns. 
and  called. 

I.  It  is  <JMan  that  believeth,  not  Angels ;  for  of  their  Faith 
we  have  no  ground  to  fpeak.  It  is  Man  ;  not  (]od,  and  the  Spirit 
in  us  j  but  man  through  them.  Yea,  .Man  Angularly,  not  of  a- 
nother,  but  of  him  that  hopeth  for  life  ;  the  Just  fhall  live  by 
HIS  Faith,  not  by  anothers. 

a.  It  is  the  Hiartofman*  with  the  heart  man  believeth',  the  ^oni:i°'io. 
Heart  includeth  Will  and  Affections  ;  it  is  not  the  Vnder standing 
onely,  nor  fo  much,  though  that  necetfirily  makes  way  ;  Coming 
to  Chrifi  is  x.ff  on: aneous  motion  oi  Will  and  AftecVion's  renewed, 
and  this  is  beleiviiig :  there  is  a  font  to  things  revealed  as  tru:  •  and 
acceptance  of  things  offered  as  good ,  receiving,  embracing  with  J0^  II2" 
Hiitable  affections  to  the  Revealer  and  things  revealed. 

3.  The  heart  of  a  m;n  a  finner  ;  for  n  an  upright  is  not  capable 
of  this  Faith,  which  is'mGod  through  a  Mediator :  Believing 

the. 


4^o  Of  Saving  Faith.  Serm.3  i; 


the  word  of  another  concerning  resioral  and  reparation.  Tpeaketh 
/a/fand.  decay  ;   acceptance  of  iirns\f\verty.     Indeed  A  lam  might 
and  muft  thus  far  exercite  Faith  in  beleiving  and  tnfti  ig G^ i  (  ic 
belongeth  to  the  run)  commandment)  that  he  continuing  upright, 
there  would  be  a  continuation  of  Gods  love  and  his  happinefs ; 
but  Faith   apprehending  the   promife  of  God  of  acceptation 
through  the  righteoufn  efs  of  another^  neceffarily  ipeaketh  man  a 
Rom.  4.?.        fr/:n:r,  as  J  iff  if  cation  which  is  by  Fait his  6f  the un go dly '. 
Rom.  11.  7.  4.  The  #£*r;  0/  w<m  a  firmer  elstted  ;   the  elcVuon  obtained  it, 

Tit  1    i«         *^  r.fi  wcreh.rdned,  and  therefore  is  ie  called  the  Fa/V/j  0;  Gods 
ileVc.    Remark ibie  is  thuexpretTton  ,  As  many  as  were  or d lined 
Adi.  13. 48.      ^^  //^  belched  ;   and  our  Lord  faith,  all  hat  the  Father  giv?th 
J  oh.  5.37*       ^«w  come  unto  him  ;  and  the  Jews  not  believing  was  becaufe  they 
were  not  his  (hep,  and  therefore  heard  not  his  voyce. 

5.  The  heart  of  man  a  finner  defied  and  called ,  is  the  Subject 
Ron.  I0-I7*    of  Faith.    Faith  is  bj  heating;   it  is  the  fouls  anfver  to,  and 
compliance  w'th  Go  Is  call;  God  vailing  his  omnipotency  under, 
and  putting  it  forth  with  words  of  command.   Uncalled  and  un- 
believers are  the  fame ;  and  therefore  calling  is  one  of  the  links 
Rom.8.  a8;3o.  0f  the  golden  chain  of  Salvation,  and  goeth  before  Juftlfcavm 
by  Faith ;  in  which  Call,  the  Terminus  a  quo  is  S#an,  fin,  mi- 
fery,  death,  we  are  called  from-,  and  the  Terminus  ad  quern  we 
are  called  to,  Chrlfl,  God,  Hellnef,  and  Life. 
Subjettam  The  Sub/ell  about  which  Faith  is  employed,  or  Object ;  that 

Qccupans.      which  and  in  which  we  believe,  is  not  God  Immediately  though  ftU 
Material?,    ma  dy,  Heb.6. 1 .  but  Chrifi  Immediately,  and  the  Promt fes  which 
fcCor.i*jb'o«     are  in  him  yea  and  amen,  and  G 'od  through  Chri ft,  I  Pet. 1.21.  he 
that  believeth  not  in  the  Son,believeth  not  in  the  Father ;  and  he 
that  hath  not  the  Son  hath  not  the  Father;   P^pentancexs  pe* 
lZ0,1  *      culiarly  referred  to  God,  and  Faith  to  the  Lord  Jefus  Chrift. 
b        •   ■    Fa{th  alio  and  the  Promifes,  or  God  through  Chrirt  promjfing, 
are  Correlates;  and  of  a-11  "Promifes  thofe  that  concern  righte- 
oufnsftand  life  through  the  blood  of  a  Mediator,  are  the  putillar 
/&  10.4?.      °b  el\.    Believing  the  mtnefi  of  remlffLo't,   and  the  recrod  of 
ijoh.5.10,11  giving  eternal  li  eh  mentioned:  it  is  called  beleevlngtheGofyel, 
kvAyy'ww,  glad  tidings  in  the  Gofpel,  promifes  of  remillion  and 
Mark  r.  \6.    falvatioii.     It  is  true  that  Faith  doth  believe  and  apply  every  word 
of  God :   Some  things  reduBlvdy  and  fecondarily  are  the  objec"l 
of  Faith  in  a  fequacious  Spirit >  ^credulous  to  whatever  is  con- 
tained 


Serm.2i.  Of  swing  Faith.  46* 


rained  in  Scripture,  as  that  Abimelech  had  a  mtey&c.  Some  things  G:n;  10> 
are  more  direclly  the  Word  of  God  exprefled  and  afcrted  in  the  H  - 
ftorj  of  the  Bible,  yet  being  believed  have  not  an  i  in  mediate- 
connexion  with  Jufiification  and  Salvation  thereby  :  But  the 
grand  tefitlmany  of  and  through  Chrift,  Faith  as  faving  princi- 
pally refpectah  ,  and  as  afienting  in  the  mind  looks  upon  the 
Promise,   as  accepting   in  the   mill  and  Affections  refpe&eth 

thrift.  v        ,  . 

The  ground  on  which  we  believe,  called  the  formal  Objttt  t0r^^* 
of  Faith,  ftiall  be  referred  to  the  Externally  moving  CaufeX.6\sz~ 
lieve;  of  which  afterwards. 

OfalifW  CAufeslOaAU  fpeak  in  order,  andfirftof  the£jfli-  3-  Caufei. 
cient ,  which   is    either  Principal  or  left  "Principal,     The  Prin-  Ffficienr. 
ap^/C^maybeconfidered,  as  that  from  which  the  beginning,  Principal , 
ailing ,  continuance,  growth^  and  perfection  of  Faith  do  proceed  ; 
and  this  is  the  Bleffed  Trinity  y  or  God  the  Father  through  the  Son 
by  the  Spirit. 

1.  The  beginning,  root,  and  habit  of  Faith  is  from  God',  if 
of  every  (a )  good  worl^,  and  (b)  gift,  then  this  ;  and  therefore  *  iv^"* 
it  is  called  the  (c)  gift  of  God  ;  and  to  you  it  is  (d)  given  to  be-  c  feV»hef:L.g; 
lieve ;  (e)  Jefa  alfo  is  called  the  Author  ^  this  is  wrought  by  the  dPhil:  I#  2^ 
Spirit,  it  is  called  one  of  the  (f  )  fruits  thereof,  and  he  called  ^ebu  2. 2. 
the  (g)  Spirit  of  Faith,  for  indeed  the  word  and  letter  is  dead,  f  £•   ?* aii 
the  Spirit  cjuickncth ;  and  this  powerfully  and  certainly,  yet  facet  ly, 
making  willing  to  beleive  in  the  day  of  his  power  ;  for  it  is  not  Pk^no^. 
thzfVerd  of  truth  only,  but  the  p;>w.ro\God  that  made  theA-^  °r:  ** 7- 
poilles  warfare  fo  victorious  in  fubduing  fouls  to  the  obedience  of 
the  Faith  ^  It  is  fo  great  a  thing  to  bring  blind,  proud,  felf-de- 
ftroying  man  to  ownGods  way  of  Salvation  by  the  yighteoufnep'oi 
another,  to  accept  all  from  another,  and  him  a  crucified  Saviour, 
that  it  is  a  great  part  of  the  great  n.y fiery  of  godHnef,  that  Chrijl l  Tuxl:?'i*- 
fhould  be  believed  on  in  the  world;  fo  that  it  needs  an  exceeding 
great nefs  of  Divine  Power,  the  wording  of  a  mighty  power  in  them  Ephef;  1.191 
that  beleive,  even  fuch  as   raided  Chrifi  from  the  dead.     *i%vs, 
efl  facultas  ipfa  :  yjAnt,  ipfius  fefe  cxermtis  virtus  ;   bt\$yu&^  ipfi- 
fius  effeftus  five  Ivipynp*.    Bez>:  in  lor.  though  other  fence  is  put 
upon  that  place,  yet  by  many  judicious  Expofitors  is  this  fence  fol- 
io wed, which  we  find  in  the  Gr.Schol.E)  $  y4  witynnp  i»  »7JV,  **, 

Ooo  *; 


46  2  Of  Saving  Faith  Serm.  2 1 . 

&    hm^djoxtfuv.  (MryisM  $    0£«  Jtiudy.ices   <hiy{4&  ,  &c.     None    Can 
Job.  tf.44.       f0^  to  the  Son  except  the  Faker  draw  them-,  in  which  the  e/*"*- 
thcr  &r\d  fwerfnl  manticr  ©i  operation  in  caufmg  F*/fife  are  con- 
tained.  -  And.all  this  in  cffe[iualcallingznd'rcgcn,r..tiony  (before 
which  is  no  part  and  degree,  no  *#  anddemonftration  of  jpiri- 
Ephct.i.x.      ttial  life,  for  we  are  dead:)  which  is  not  of  him  that  willethy 
Aft"i'X2i7*"    mt  °f  flefi  m^  b%9i\va<iithcwit  of  man,  but  of  God,  and  this 
is  fpoken  of  the  Believer,    to  whom  God  of  cm  the  door  of 
Faith. 

2.  The  uBingSy  and  operations  6E-F*ith  are  from  God;  as 
Juh.  1  £.  ?.        min  h'im  we  l\ve\  fo  we  move,  t  and  wl thorn  him  can  do  nothing ;  he 

WOfketh  to  will  and  to  do  (to  ffellc  lonmty  <s.^ie  ac  voluntatcm 
bonam  )  he  worketh  habit  and  principle ,' and  by  fupervening 
Grace  exciteth  to,  and  aiTifteth  va  atling  it* 

3 .  The  continuance  and  perfeverance  of  Faith  are  from  above: 
luk.i2«32'  Chrift  caufeth  out  Faith  not  to  'fail,  and  we  are  kept  by  Gods 
I  Per.  1.  j.  mighty  power  through  Faith  unto  Salvation^  and  Faith  is  by  the 
a  iTheff.  7.135  fame  preferved :  The  (a)  faithful  God ,  that  effectually  calls  ^ 
M-  will  fafely('^p,  in  (b)  Jefus  O  ri&  (c)  *nd  confirm  to  the  end; 
bc  Ju^  8j  8.  for  this  is  the  (d)  defire  of  the  Sw*  unto  the  Father  r  and  (0  will  of 
d  Job.t7.11/    l^e  -^^  concerning  the  Son. 

12,24.  '  4.  The  growth  and  increafe  of  Faith  are  from  God  y    who 

e  Joh.  6.39.     giveth  all  increafe ;  and  therefore  it  was  well  prayed  for  unto  the 

Mar  9.  24.        Lord  ft?  help  unbeliefs  and  to  increafe  Faith. 

feftk.  im-  5#  The  perfctiMtf  Faiih  is  from  God  andChrift  ;  JV>  * 

Hcb.  12.2.       as  the*#fW,  fo  the  finijher  of  our  Favh;  tnd  this  <?/>/w  by 

bringing  it  to  its  a'aW,  and  higher  degree  it  can  reach,  orisne- 

ceffary  for  the  Saints  it  fhouli  reach  to  in  the  world,  fulfilling  all 

the  good  pie  a f tire  of  his  gooJncfs  /and  the  worl^o'  Faith  with 

Bhfl.tf.fc        power  y  and  becaufe  he  hath  be^m^  pirfeffi  j  it,  Zfonhicuf.    Or 

1  Per.  1. 9.       by  perfecting  it  in  vifionf  01  it's  God  that  gives  the  end  of  our  Faith, 

Salvation. 
Lefs  Prwcl"      ?  ne  £*f*  Trivet  pa  I  Efficient  Cattfes  are  either  Jm^ulfive  or  In- 
pal.  Brttmental. 

impulfive.  The  Impulfve  or  ^Moving  Canft  ,  is  either  External  or  /#- 

tf  rna '. 

The  Inwardly  moving  Caufe ,  T-oegumena  ,  is    1.  0#  C/Wj: 
f  ^rf ,  his  ^-^  ^r<eff.  *»»*[  A?z/£,  feif-movin<*  goodnefs ;  in  which 

I  Rom  1  w     fcnce  ll  is  c*1^ Lhe  *fff*  9f  ^U^d  the  b  riir&M  **m/»  jV,  even 

thofe 


Seimar.  Of  Saving  Faith.  465 

thofe  that  are  ordained  to  life  believe.    Not  improvement  of  Rca-  A&.  i^.4g. 
{on,  not  ufe  of  means  appointed  for  the  attainment  of  Faith,  that 
merit  this  gift,  bat  God  worketh  all  of  his  own  rood  pleafure,  Pail.*  i$. 
d&VW*,  which  appears  in  that  not  many  noble,  and  wife,  but  poor 
receive  the  Gofpel. 

2.  C  n  the  finners  pari,  who  dorh  believe,  and  being quickned, 
moveth ;  acted,  acton,  and  that  freely,  thtpmrixgCaitfe  is  fence 
of  mifery,  and  undonnefs  without  Chrift,  and  intereft  in  the  pro- 
miie  through  Faith,  there  being  w  other  name ,  and  he  that£«?-  £&'  ^l1- 
lievethnot  being  condemned :  So  that  here  is  the  neceflary  cpndt-     '  ^ 
tion,  and  cast  fa  fine  qaanon^  of  Faith,  fenfe  of  mifery  and  ina- 
bility in  felt,  and  all  creatures  to  recover  a  man  out  of  his  loft  e- 
ftate,  whence  arifeth  renouncing  and  throwing  away  all  our  own 
rightewfneffes ,  thofe  filthy  rags,  not  having  or  not  depending  "*■  **•  *• 
upon  our  own  nghteouinefs,  or  any  thing  fhorc  of  Chrift.  Phil.  3.9. 

The  outwardly  gloving  Caufe,   ProcatarlYica.     i.  On  Gods 
pm  to  give  Faith,  is  Chrift  and  his  merit-,  for  every  good  gift  is 
through  Chrift  :   Omne  donum  gratia,  Dei  inChrifto  efi.  Ambr.  in 
Efhef.i.  As  fi  cm  the  father  of  lights ,  fo  through  the  the  Sun  of 
righteoufnefs ;  cone  come  to  the  Father ,  nothing  cometh  from  . 
the  Father  but  by  him ,  whom  by  this  means  the  Father  will 
make  to  be  honored  as  himfelf.    As  falvation  was  purchased  by  Joh  j.  zj, 
Chrift  upon  terms  of  believing,  fo  Faith  alfo  whereby  we  lay  hold 
upon  Chrift  for  Salvation :  and  therefore  that  Spirit  which  is  cal- 
led thz  Spirit  of  Faith  is  by  Chrift  promifed,  upon  his  purchafe 
making  and  afcending  to  be  fent  to  convince  the  world  of  that  great  Joh.i  6.9, 
fin  of  unbelief. 

2.  The  externally  moving  Caxfe  to  believe  on  the  finners 
part  (  which  may  be  called  the  Formal  Object  )  ii  two- 
fold. 

1.  As  to  Godznd  his#W,  Gods  Veracity,  and  infallible  truth,  Hefe.  4.13. 
he  can  neither  be  deceived,nor  deceive ;  God  which  cannot  lye  hath  &  6-  \  8« 
promifed,is  joyned  to  Hope,and  therefore  Faith.  He  that  believe  th  T:tus  '•  *• 
receiveth  the  Word  of  God  as  the  word  $fGod,  and  feteth  to  his  feal  I  Thefl" 2"1*' 
that  Cjod  is  true >  accounting  him  faithful  that  hath  promifed  ;  the  Heb'Vcw?. 
ground  of  Faith  being  Godsfaithfalnefs^nd  the  object  the  Promt fe. 
God's  having  fpoken,  ^^  s?h  ,  was  enough  to  Abraham,  inaR°m'4«x7*t& 
difficult  cafe.    Here  is  the  %^folutlo  fidei  into  its  ftable  founda- 
dation ,  Gods  unquestionable  Truth  ,  who  is  Prima  veritus , 

O  o  o    2  & 


4^4  Of  Saving  Faith.  Serm.  z  i . 


i  joh:  j.io:  &  ciuw^Sh*,  To  that  the  believer  hath  the  witnefi  in  himfel\znd 
his  evidence  is  better  j  and  aflent  ftrongec ,  as  to  his  ws»\  than 
any  ones,  as  to  things  apprehended  by  fence,  to.  «/^7*  >  or  by 
.reafon,  **  po«7£:  Therefore  fometimes  divine  teftimony  is  added 
to  ra.  ional  difcovery  f  as  in  this  point,  that  there  is  another  life 
QfTc.  )  becaufe  of  the  certainty  and  d:ft;n£lnefsof  knowledge  by 
revelation,  above  all  other  ways. 

2.  As  toChrlft  offer>d  in  and  by  the  Promife  (  for  more  full 

explanations  fake,  I  fever  the  consideration  of  God  prorrrfing, 

and  Chrift  offered,  which  othervvife  I  would  always  unite)  the 

Heb:7. if,       moving  Caufe  of  Fa'th  in  the  (inner,    is  his  power,  as  an  All- 

/efficient  Saviour i  able  to  fave  to  the  Hitermof,  being  anointed 

with  authority  and  abilities ,  commitficn  and  qualifications  for 

that  work  :  and  his  love  to  jinners,  having  laid  down  his  life  for 

Jofctf.  $7.       them,  he  will  in  no  wife  cafi  them  out  that  come  to  him  by  Faith. 

Thefeare  thefolid  props  of  a  true  Chriftians  Faith,  which  make 

the  former  (believing  God  and  the  Word  )  not  to  be  a  waverin^ 

opinion,  andthe  latter  (believing  in  Chriftj  not  an  adventurous 

lnftrumentalhmr<L 

Caufe.  The  Infrumental  Caufe  of  Faith ,  is  either  the  begetting  or 

preferving  Caufe. 

I.  The  Inftrument  by  which  the  Spirit  of  God  produceth  Faith 
«  Johij.  38.     is  the  Word  of  God,  in  whatever  way  coming  to  us,  to  be  *  confi- 
l ukT  zu! 9'$l'  dered  and  meditated  on  by  us :    The  Word  b  read  by  us  or  to  us , 
1  J°  :3-IS-  the  Word  expounded  and  enforced  by  the  Public^  Ordinance, 
preaching  Ex  Officio  ;   the  private  Ordinance,  conference  ex  fra- 
tema  charitate.    By  believing  the  foul  anfwereth  to  Gods  call, 
n      '8t       which  fuppofeth  ^  Wordy  therefore  his  called  the  Word  andDo- 
a  0.10.  3  43 1 7  ^XVkZOc  fa;th  ;  and  Faith  comet h  by  hearing,  men  cannot  be- 
lieve in  him  of  whom  they  have  not  heard :  Chrift  muft  be  preach" 
xTifa^.irfj     ^  kziottbelitveions  for  by  the  Gojpd  preached,  God  puts  forth 
his  power  in  making  men  believe  to  falvation,  "the  efficacy  whereof 
ic  (  it  being  accompanied  with  that  fpiritual  and  powerful  demon- 

ic. '"  '      l  Oration,  mentioned  1  Cor.  2.4.)  the  Apotfle  to  the  Corinthians 
explaineth  and  extol'cth,  God  havivgin  due  time  manifrftetf  his 
Jir.  1.'  Word  through  preaching.     Now  this  Inflrumtnth  All  the  word  of 

4(1*14.14.      God,  not  excluding  the  Law  from  being  the  means  as  well  as  the 
■feu!.,  tl  TT'  object  of  Faith  5  forthelawisaufefuI^Ww^rto  prepare  us 
for  Chrivl,  driving  us  out  of  our  fejves,  and  following  us  with 

the 


Ser m.2i.  Of  Saving  Faitb.  q$ft 

the  lathes  of  the  Curfe,  that  we  may  run  to  the  Grace  of  the  Go- 

fpel,  and  make  mention  of  Chrifts  nglr.teoufnefs  only.    So  that  Mai:  71. i£. 

knowledge  mull  alvvay  go  before  Faith;  we  mud-  know  whcm, 

whsc,  a  id  wherefore  werfaliive,  and  give  a  r**/w*  0/ our  faith  and  t,Tim:i/i*. 

hope:  iheejes  of  the  mind  enlightnmg)  goes  before  the  working  Ephef:  1.18,1 9 

ciGcds  power  in  w*r  believing  '  lb  P/i«//  tending  was  to  turn  from 

darknefs  to  lights  before  Faith  in  Chrifi  is  mentioned  :  every  one  Aet:i6-lS 

that  ft'eth  the  Son  and  believe-  h  on  him,  &c.  a  feeing  in  Scripture  Joh:^  4°- 

light  makes  w?y  :    In  fo  much  that  the  knowledge  of  the  Word 

and  Chrift,  as  the  means  to  get  Faith,  is  highly  advanced  and  John 7-3. 

called  life  eternal ;    yea,  put  for  believing  to  which  it  leads ,  by  Na.'jj.i  *• 

his  knowledge ,  Objective.   Or  the   knowledge  of  him,  [hall  my 

fervant  jujrfie  wavy. 

Second  I  y,The  Inftrumental  Caufes  of  Faiths  maintenance  and  en- 
creafe  are, 

1.  The  Word  of  God)  Caufa  procreans  &  confervans  :    Ab  tif- 

dem  nutrimnr  ex  qupbm  conframui,    ltis  feed  to  beget,  and?#/7^i  Petri.  2.' 
for  growth  in  babes  ^  yea,  JJrong-   meat   for  ftrong  ones  in 
Chrift. 

2.  Sacrament S)  as  Seals  of  the  rlghtcoufncfsof Faith,  Tejera, 
and  pledges  of  Gods  love  fuperadded  to  his  promife.  They  fignifie 
and  help  to  clear  the  under/landing,  and  fo  confequently  promote 
Faith  :  ihzyfeal  and  confirm  ( feals  are  for  rhis  end  to  confirm 
the  Faith  of  him  to  whom  the  Deed  is  delivered:)  and  ('tis  nfually 
faid  by  learned  Divines)  they  actually  exhibit  for  our  growth  by 
feeding. 

3.  fyrajtT)  as  in  that  man,  Lprd  help  mine  unbeliefs  and  theM.uk-  9.24. 
Difciples,  Lord  encrcafe  our  faith  ;   and  St.  Paul  for  the  Theffdo-  2Thef:  r.  10  1 1 
nians.    Quoties  de  Fidel  conftantia   (  &  incremento  )  agituy,   ad 

precis  confugiend.nm  eft.    Caiv.  in  Jud.  20.V. 

I  might  add  another  Ternary  of  means  fo:  the  encreafe  of  faith, 
inferior  to  the  former. 

1.  ThzCrofsyAfflittionS)  Temptations;  Therefore  the  trial *f  iVcxn.% 
Faith  is  called  fr  clous,  becaufekburnifhethand  encreafeth/w- 

cious  Faith;  the  trial  of  Faithwotktth  faience,  patience  expe-Jmv.  r.  3 
rience,  and  that  is  a  good  ground  for  more  Hope  and  Faith ;  they  Rom:  y.  4 , 
are  con  joy  ned,  2  Theff.  1.^,4. 

2.  By  frequent  aftings  and  exercife,  Faith  is  encreafed :  though 
Graces  beginning  is  different,  yet  their  improvement  is  in  great 
meafure  after  the  way  of  other  habics.  3. By 


~  466  Of  Saving  Faith.  Serm.s  i. 

).  By«feeing  and  considering  the  Example  of  others,  the  cloud 
Heb  ii- i)i  *f  f>  if>^ifesy  whoje  Faith  the  Apoftolical  command  is  that  we 
Hcb.13  7.  few-*  Thus  many  were  of  weak  made  ftrong,  beholding  the  faith 

of  the  Martyrs,  and  the  eminent  effe&s  of  it. 
Material  \ci  tht  Material  Caufe  of  Faith}    Cjcnus  hahet  rationemma- 

rer'U;  that  which  is  its  general  and  common  nature,  wherein  ic 
agrees  with  others  is  the  matter  of  it;  Now  as  Saving  Grace  in  the 
Defcription  was  the  Genus  wherein  it  agrees  with  other  Graces ; 
fo  comparing  true  Saving  Faith  with  other  Faiths,  that  may  to- 
lerably pretend  to  the  name,  iAffent\%  the  common  nature  and 
matter  cf  it,  even  the  neareft  and  immediate  Genus  \  Faith  ht- 
ftorical,of  miracles,  temporary,  all have  Affent,  but  not  all  Af- 
fent  belongeth  to  true  Faith.    There  mull:  not  only  be  knowledge 
y>a<n$)  but  alfo  Zh'ywsX)  acknowledgement >  as  necefiary  and  effenti- 
al  to  Faith,  and  that  arifing  from  the  full  afurance  of  under -ft andingy 
Tim  3.14.     »*»#W*  Gvi'iJivs :  There  muft  be  a  Faith  Doctrinal  and  Affertivey 
as  the  foundation  of  Faith  applicative  and  fiducial :  if  I  afient 
not  to  the  promife  of  another  as- true,  I  cannot  rely  upon  the 
perfon  for  the  good  mentioned.  There  is  a  double  acknowledge- 
ment ( I  mean  not  verbal  profeffion, )     I.  That  the  things  reveal- 
ed in  Scripture,  and  by  us  known  are  of  God:    2.  That  they  are 
true  (  which  naturally  ftoweth  from  the  former)  and  (hall  all  be 
R    1     M§     fulfilled:  zAhraham  was  perfwaded  before  he  trufted.     Now  to 
this  end  that  this  full  affent  and  acknowledgement  of  the  mind, 
which  is  a  necefiary  ingredient  of  true  Faith,  may  be  had,  The 
Vivin?  ^Authority  of  the  Scriptures,  confirmed  by  miracles  and 
other  characters,  is  to  be  fiudied,  that  we  may  build  our  Affent, 
and  thereby  our  Faith  upon  a  ftable  foundation. 
v        j  The  Formal  Caufe,  which  doth  ftralun  the  general  nature  of 

Faith,  and  difiinguify;  true  Saving  Faith  from  all  other  Faiths 
(  forma  vel  aliquid  forma  avalogum  ponltnr  differentia  loco  )  in 
which  may  be  Notitia  &  ts4ffenjusy  is  Fiducial  receiving  ofChrifi 
offered  by  God  in  the  Promifes  of  the  Gofpel.  In  which  are  two 
things  formally  conftitutive  of  Saving  Faith. 

1.  Acceptation  otChnft  and  the  Promifes  ;  Faith  is  that  hand 

.    which  doth  touch  the  top  of  the  golden  Scepter,  or  that  clofeth 

with  and  enterta;neth  what  God  offereth ,   receiving  Chritt  ± 

}oh,  1, 12,        hence  a  weakFairhis  true  Faith  and  faving,  as  well  as"firohg,be- 

caufc  it  indeed  receiveth  the  gift,  though  with  a  trembling  hand. 

This 


Serm.a  i.  Of  Saving  Faith.  $6j 

This  is  the  coming  unto ;  Chrift,  and  appropriating  *whar.  before  lay  JGh.  *.  3  ^ 
in  common;  the  applying  what  before  was  only  applicable, 
making  the  ibul  to  fey  with  T&pw^,  believing,  CAiy  Lord  and  Joh.io.  19. 
my  God.     Zancb.  in  Coloff.a.tf. •$/£#£  accepi(rlsy&  qxomcdi  a:a~ 
fttvr}  Fide.     So  the  good  things  purchaied^r 'drifts  and  fol- 
lowing upon  our  receiving  of  Cbrifl,  ate  faid  to  be  received  as 
the  atonement,  abundance  of  grace ,    the   gift  ef   righteoufue) 's^  Ro.f.  11.17. 
eAe^d(c/J^,  &  hdLpgctvovTiSy  fidei  videl.  mann  oblata  A^j^ivot ,  and  ex- 
frefly  remijji  on  of  fin,  is  faid  to  be  ??  cm  W  £y  Faith.  Aft.i6.18. 

v.         2.  Innitencv,  recumbency  of  foul  upon  a  C/r//?  received , 

entrufting  him  entirely  with,  and  committing  to  him  the  care  of  aTinMii* 
Soul  and  falvation,  flaying  the  foul  upon  him,  leaning  upon  the  ifa.50.io. 
beloved,  rouling  the  foul  upon  him,  refiing  with  whole  weight  Gant*  8^* 
upon  him,  as  faithful,  able,  loving:  and  this  is  truly  fiaucia ;  this 
is  truly  Credere  in  Chriftrm,  To  believe  in  or  upon  Chrifi  ;  more 
than  Credere  Chriftum,  &  Chrlslo,  10  believe  a  Chr'ifl  (that  he  is  j 
<2#d  to  believe  Chrift  (or  his  word.)  It  is  a  phrafe  in  Piophane  wri- 
ters unufual,as  the  thing  it  kl^falvation  byFaith  was  unknown.To 
this  belong  thofe  expreiTions  of  the  ^f J  being  toward  God,  and  p^ 0*-*°tJ? 
looking  to  him :  even  as  the  Serpent  was  lifted  up,  to  be  looked  up-  ifa.4j .  2^  ' 
on  with  expectation  of  healing  vertue  ;  fo  Chrift  to  be  looked  Joh. 3.1  4,17. 
unto  by  the  Soul,  with  a  longing  expectation  and  confident  de- 
pendance. 

v^       The  End  of  Faith  is  the  glory  of  God  in  mans  falvation,  the  one  Final  Caufe, 
'  as  fupream  and  ultimate,  the  other  as  fubordinate:  that  God  might 
fave  his  Creature  to  whom  he  wifhed  well  in  a  way  of  demonstration 
and  exaltatUn  of  his  glorious  juftice  and  mercy,  therefore  was 
Saving  Faith  and  Salvation  by  Faith  ordained.     Jvftlcc,  that  he 
might  be  jufl,  that  is  demonftrated  and  declared  to  be  juft  (asR^o-^ 
Pfalrfi.6.)  both  in  not  pardoning  without  fatisfaclion,  and  there- 
fore punifhing  fin  upon  the  Surety ;  and  then  in  pardoning  the" 
finner  through  frith,  uniting  to,  and  intererting  in  the  Surety, 
therefore  faith  the  Apoftle,  €$d  is  faithful  and  jufl  to  forgive. 
Me.cy,  in  that  he  accepteththe  fatisfa&ion  of  another,  and  im- 
puted] his  righteoufnefs  to  the  finner,by  Faith  receiving  it :  and  that 
he  found  out  and  provided  alone  this  way  of  falvation  by  Faith  :  Ic 
was  of  Faith  ,  that  it  might  be  of  Grace ',  for  ly  Grace  are  we  fayed  J^0"1, 4-1  &• 
through  faith  :  and  thereby  works,  as  meriting,ard  fo  mansconfT-  ^^  '2'8, 
dence  in.  and  boaftwg  of  himfelf  are  excluded,  and  Gods  glory  en-  Rom.a^ 

tirdjj 


468  Of  Saving  Faith.  Sennit 


Rom:  10-3.      tirely  fecured  and  advanced  by  mens  fubmh ing  to  the  righteouf" 

Hab;i.4.        vefs  of  God  by  Faith  ;  Faith  and  Pride  being  utterly  inconfiften*. 

Indeed  trufting  God  upon  his  bare  word,  not  having  merit  nor  hu- 

oir.:  4.1c        mane  probability, givetb  great  glory  to  God.     That  Alans  S  aha- 

Hcb:  io.  39.     t;on  -ls  an  enc|  o£  paitj^  aj|  t^e  flevf  -fefiament  witneffeth,even  thac 

1  Pet:  1.9,        vve  yerieve  t0  tjjg  (avltig  0f  our  f0Mls,  and  receive  the  end  of  our 

Faith  %  in  the  falvation  of  our  Souls. 

a.  Effects.  The  Effects  (more proper  or  lefs  proper)  and  Confequents  of 

true  Faith. 

CoI:3-4.  '  1.  Union  with  Chrifi,  who  is  our  life,  and  fo  we  live  by  Faith  ; 

What  can  more  neceflarily  and  immediately  follow  upon  the  of- 
fer on  Gods  part  in  the  Gofpel  of  Chrifi-  to  be  ours,  and  our  recei- 
ving him  by  Faith,  thzn  union  to  his  perfon,  though  no  pergonal  w 

2  Cor:  13.  j.     nio-n.    Hence  having  Chrifi  in  us,  znd  our  being  in  the  Faith,  are 
Ephef:3.l7.      mac[e  the  fame^  becaufe  Chrifi  dwelleth  in  our   hearts  by  Faith. 

Whatever  the  Spirit  on  Chrirts  part  doth  before  by  way  of  uniting 
us  to  Chrift,  apprehending  us  for  Chrifi  Jcfus  fasfome  under- 
hand, Phil.1.1  2.)  Faith  is  the  hand  on  our  part  that  receives,  and 
the  band  that  faftneth  Chrift  to  us :  This  1  take  to  be  the  fruit  of 
thefirft  confummate  Vital  aft  of  the  quickned  foul ;  and  then  is  the 
maria^e  knot  tied. 

2.  Hence  follow  Remiffion  of  fins,  and  juftif  cation  of  the  perfon 
through  C hr 7 fi  and  his  right coufnefs  apprehended  arid  appropriated. 

Acl.-10.43.  This  Peter  tefHfies  to  be  the  witnefs  of  the  Prophets ,  even  that 
through  his  nam*,  whofoever  believeth  in  him,fkall  receive  remiffion 
of  fns :  The  pardoned  alone  live,  for  the  guilty  are  dead  in  Law, 
which  the  people  fenfibly  bewailed  in  faying,  if  our  iniquities  be 

Eze!<:  33.10.  r4f0ntisf  and  we  pine  away  in  them,  how  jh  all  we  then  live?  Joyn 
this  with  our  living  by  Faith,  and  you  fee  Faiths  neceffity  and  effi- 
cacy towards  pardon.  It  was  St.  Pauls  ardent  defire,  that  he 
having won  Chrifi  (got  him,  been  united  to  him)  might  be  found 
in  him,  having  the  righteoufnefs  which  is  of  G  >d  through  faith  in 
Christ;.  Nothing  more  frequent  than  the  afiertions  and  demon- 
ftrations  of  fufiificationby  Faith]  in  S.Pauls  Epifiles,efpecially  to 
the  Romans  and  (jalatiaris  :  The  manner  of  Faiths  efficacy  where- 
in ,  is  by  a  judicious  perfon  of  our  own  well  expreffed,  for  the 
cutting  off  thofe  two  eager  controversies  about  the  Infiry.mentality 
and  cmditionality  of  Faith.    It  is  (faith  he)  the  general  opinion 

of 


Serm.st.  Of  gavhg   Faith.  469 


of  che  Orthodox,  wherein  all  agree,  That  Faith  is  dmeans  cp+ 
fritted  by  God,  in  the  vfi  whtrccf  the  chi  cr  n  f  m. ;;  are  made  p  r- 
takerscf  Justification, 

?.  .Adaption  ;  That  our  receiving  into  the  ntim  ber ,  atid  having    -k 
a  light  to  the  Priviledge*  oT  the  Sons  of  God  ft  he  Spirit  of  A- 
doptionjboldr.efsat  the  Throne  of  Grace,  prefent  fupply,  future 
ii  heritance  )  is  the  fruit  and  product  of  Faith  ,  appears  f  o:n 
Scripture  and  c  .nfequencc.     To  as  many,  as  received  htm,   or  b,~  Joh.  i<  ia. 

i  04  his  name  ,  ftwi  /;?  p<?;ptr  f;  be  ome  the  Sr,ns  ofXiol. 
ForL.deed  we  being  by  Faith  united  to  Chriit,  and  the  Faultinefo 
of  our  perfons  taken  away  through  Chriil,  what:  more  immediate- 
ly follows  from  this  lovelinefs  in  him,  and  onenefswkh  him, 
than  communication  of  Sonfhip ,  which  cannot  be  in  that  way 
that  Chrift  is  a  Son, and  therefore  is  by  the  Adoption  of  children  by  Ephcf.  1. 5,6, 
jefns  Chifi : Adoption  therefore  is  the  efte£t  of  Faith,  through  uni- 
on to,  and  Justification  through  Chrift,  intermediately  caufed 
thereby  ;  Caufa  caufa  eft  caufa  caufati. 

4.  Audience  And  anfrver  of  prayer :  Our  Lord  hath  given  univer- 
fal  proof  to  this ,  in  aiYuring  that  all  things  whatfoever  fhall&?  MatN  "•  21- 
asked  in  prayer,  believing,  (hall  be  received:    By  St.  James, as  kjng  jain#  z  6 
in  Faith,  without  wavering,  is  required,  and  be  that  wavereth 
is  bid  not  to  thinly  he  (hall  receive  any  thing.     Yea,  the  efficacy  of 
the  prayer  of  Faith  is  by  him  aflerted ;  and  throughout  Scripture  *im'  s'ls' 
by  remarkable  expreifions  and  instances  abundantly  confirmed 
and  proved.     Fidelem  fi  putavcris,  fades,  js  true  as  to  God,  as 
well  as  man.    And  that  of  the  %oman  Hiftorian,  Vult  fibi  quif-        &*• 
quecredi,  &  habit  a  fides  iff  am  yleruwejue  obligat  (idem.  But  ic 
doth  not  produce  this  eminent  effect,  as  to  Prayer  only,  rendring 
it  acceptable;  but  alio, 

%.  -Acceptance  to  theprrfon  in  all  fervices  ,  together  with  the  di- 
ftinfiion  of,  and  denomination  of  Good  given  to  habits  and  actions 
flowes  from  FsAth.     without  Faith  it  is  univerfally  and  utterly  Heb.  11.6, 
impoffible  to  plexfe  (Jod.    By  Faith  our  Sacrifices  become  excellent^       vcrf.4. 
and  we  with  them,  we  and  meypieafe  G<d\  and  therefore  it  is"not  r  *' 

without  good  reafon  ufually  accounted  t^twed  ding  garment  which  Mat.  22,11. 
renders  our  pre  knee  welcome  to  the  Lord  in  any  Ordinance  or 
fervice.     F.mh  raketh  away  the  favor  of  the  flefh  f  which  what- 
foever i> bo,-.-,  tf  thefiejh  hath)and  gives  a  divine  tinfture  and  relifh: 
k  is  like  a  vein  of  gold  running. through  all  duties,  which  makes 

P  p  p  them 


47°  °f  Saving  Faith.  Serm,  2 1 . 

them  precious,though  ftill  they  be  fomewhat  earthly.Thatrit  is  Char 
racier  ifii  ally  denominative  of  other  Graces,and  difilntlive  of  them 
f  om  moral  v&tues,ihofe  Jplendida  vitia,  may  appear,  if  it  be  confi- 
dered,  That  even  that  eminent  Grace  of  Love  is  nothing  without 
i  Cor.  13.1.  faith,  (as  no  Faith  without  it  could  be  any  thing  J  and  doth  no- 
Gal,  j.  4.         thing  without  it,  Faith  wnrkith  by  Love  ;  not  Love,  but  Faith  by 

it ;  Faith  being  firft  and  chief  in  being  and  working ;    Humility  - 
Mat.iy.  27318  V\as  eminent  in  the  woman  and  Centurion,  yet  not  Humility, 
Mat.8%8,xo.      but  Faith  was  taken  notice  of  •  this  being  the  main  tree,  that  a 
fpr«g  from  its  roor,  receiving  its  excellency  from  it,  and  by  fa  th 
accompanying  and  overtopping  it,  becoming  true  humiary,  and 
not  a  degenerate  meannefs,  and  abject  lownefs  of  Spirit.  Sorrow 
for  fin  would  not  deferve  the  name  of  %jpextance^  nor  Confeffi- 
on  be  ingenuous,  but  for  the  hand  of  Faith  laid  on  the  head  of  the 
Scapt-goat :   Faith  believing  Gods  promife,  concerning  the  Mo- 
deration, Sanflification  „  removal  of  Affliction ,  vvorketh  in  a 
Jam.  13.  way  of  Tatience,  and  this  Faith  accompanying  ennobles  Christi- 

an Patience,  and  makes  it  not  to  be  Objrinacy ,  or  Inf inabi- 
lity :  So  it  makes  a  Chriftians  contempt  of  the  World,  not  to 
be  a  Vain-glonous  pretence,  or  a  fullen  morofe  refervednefs : 
Thus  might  we  run  through  many  more. 
6.  Conejtieft  over  Adverf tries ,  and  hinderances  in  the  way  to 
Ifa,£.6.  heaven.  Faith  in  the  mighty  God ,  the  Captain  of  our  falvation  , 

Hcb,i,io.        who  hath  led  captivity  captive,  difarmed  the  powers  of  darknefs, 
Ephef:.*.i*.   and  triumphed  over  them  (  and  we  in  him  our  head)  makes  cou- 
ra^ious ,  and  that  victorious,  foxif  werefift,  the  General  of  the 
Jam. 4.7.         adverfe  party  will  flee ;  only  wemuft  refifl  kirn  fledfafl  in  the 
1  Pet.  5. 5?.        Faith,  holding  up  that  Jhield  ,  that  will  repel  m&' quench  all  his 
darts  :    For  the  life  of  fence,  in  the  lusls  of  the  pfb  and  of  the 
e)e,  and  the  pride  of  life;  the  life  of  Faith  is  diametrically  oppo- 
fite  thereto/^?  Faith  mtfight.&c.)  &  doth  neceflarily  weaken  ir, 
as  we  find  in  thofe  Worthies,  Hcb.ii.  that  by  Faith  denied  them- 
felves  in  fo  many  things  pleafoqto  flefli  and  blood,  and  did  and 
buffered  fo  many  things  co,  irrary  thereto.    For  the  World ,  as  that 
fame  eleventh  of  the  Herews  giveth  remarkable  inftance;  fo 
■i\fj\^<  ±.        $t- J°hn  beareth  teiiimony   in   mod  fignihea^t  phrafe  to  the 
power  of  Faith  herein,  calling  it  the  ViU  >y  whereby  we  overcame 
thewor  'd,  beciufe  certain  victory  attends,  and  iinll  crown  all  that 
fijgjbt  the  good  fight  of  faith  againft  the  World;  as  the  God  and 

Sr'wcz 


^Cor.y.7. 


Seimai.  Of  Saving  Faith.  471 

Triticeof  this  world  ;  to  thepleafures  of  the  wo:  Id,  the  honors, 
the  profits,  the  friendthip  of  the  World,  withthnr  contrary  trou- 
bles, and  the  fnares  and  temptations  of  both, 

7.  Confeffion  and  'pnftffio*  of  the  Fs.it h.  This  is  an  infeparabie 
adjunct  and  confequent  of  true  Faith,  though  I  call  it  not  a  pro- 
perty, becaufe  this  may  be  where  true  faith  is  not,  but  where  Faith 
is.this  willbealfo;  all  is  not  gold  that  glitters,  bat  that  is  not 
gold  that  doth  not  glifter.    Can  a  man  carry  fire  in  his  bofom 

and  not  difcover  it  ?  Can  a  man  hive  the  Spirit  of  Faith  ,  and  *  Cor.?.  i«. 
believe,  yet  not  tfeaf^}  The  Apoftolical  command  is,  not  only 
that  we  ft  and  faff  inthcFaith ,  but  alio  that  we  hold  fafi  the  pro-  l  Cor  l6  ,, 
fejfion  of  our  Faith  ;  for  as  with  the  heart  man  b  die  vet  h  to  j&fti-  Heb.io.2?. 
ficatioHy  fo  with  the  month  confejfion  is  made  to  falvation.     Let  our  Rom.  lo-  ie. 
unchriftianly  and  irrational  deriders  oi  Tr  of  effort  and  Prsfeffion, 
consider  this. 

8.  It  giveth  the  foul  a  fight  of  things  invifible,  and  an  enjoy-  Heb.ii.  27. 
**'  ment  of  things  to  come  :  By  Faith  Mofes  faw  him  that  is  invifible,  j0h.  1  1 8. 

Jehovah,  whom  otherwife  no  man  hath  feen,  nor  can  fee  and  Exod.53.10. 

live.    Yea,  by  the  fame  St.  "Paul  and  others  of  the  faithful  looked  *Cor.4. **• 

atthofe  eternal  good  things  which  are  not  feeny  for  they  walked  by       &  -   - 

Faith  and  no"  bj  fight.    By  this  the  Saints  can  look  within  the 

vail :  By  Faith  the  foul  takes  a  profpecl:  of  thepromifed  Canaan, 

this  being  the  Pifgah  of  its  higheft  elevation  :   By  this  ^Abraham  y  ,  g 

far*  Chrifts  day  andrejoyced:    It  gives  a  prefent  fnbfiftence  to 

certain  futures,  and  is  the  evidence  of  things  hoped  for,  and  not  Hcb.  xi.i. 

feen ;    for  which  caufe    the  believers     conversation  will  be  in 

fcavtn ,  where  he  feeth  his  treafure  is,  and  where  therefore  his 

heart  is. 

p.  foy  and  T>eace  in  fbme  degree  is  an  immediate  effect  ±L 
of  true  Faih,  (and  no  true  Joy  is  without  Faith)  though 
higher  degrees  flow  through  A\]nrance.  There  is  joy  and  peace  Rom.if.12, 
in  believing ;  and  a  joy  of  Faith ,  efpecially  when  conjoyned 
with  growth,  Phil. 1. 2?.  .It  is  expreffedby  leaning  and  flaying 
upon  the  Lord ;  which  fpeaks  fupport ,  fixation ,  quietation  of 
mind :  For  which  caufe  a  childe  of  God  under  defertions  pre- 
fers his  life  of  Dependance,  before  the  Worldlings  life  of  en- 
joyment ,  and  Kindts  fome  fatisra&ion  in  prefent  unfatisfied- 
nefs,  hath  fome  "limmerings  of  light  in  the  dark  night  of  unaflu- 
rednefs.    God  hath  promifed  to  keep  him  in  peace ,   in  peace 

P  p  p   2  (tranf- 


47  3  Of  Saving  Faith.  Serm.  2* 


aJfiuitfj,  f  tranflated  perfft  jeace  )    rvkofe  mind  is  fiaid  en  him  ,  be- 

C!iron.*o  z  °  rW*  ^  twfteth  w  him  :  Believing  in  the  Lord  brings  e- 
fiablifhment,  not  only  as  to  the  condition  and  Rate  of  the 
per/on  ,  but  alfo  as  to  the  difpofition  and  frame  of  the  mind. 
We  finde  it  in  other  cafes,  believing  the  promife,  and  re- 
lying on  the  power  and  love  of  another,  affords  a  great  calm , 
and  fome  fecret  joy  to  a  mind  otherwife  difturbtd  and  per- 
plexed. Thus  Faith  in  its  own  nature,  and  direft  tenden- 
cy :  But  {HI  underftand  Faith  as  afting ,  Faith  as  exercifed 
produceth  this  effe£t ;  the  Chriftian ,  fo  far  forth  as  he  lives 
by  Faith,  and  in  the  Improvement  of  Faith ,  enjoys  this  quiet 
fedate  minde,  even  when  he  wants  the  full-blown  joy  of  a 
*  life  of  Spiritual  fence.  And  not  only  from  the  nature  of  Faith 
f  doth  this  arife,  but  alfo  as  Faiths  hand  cafts  out  the  Anchor  of 
I  Hope  which  keeps  the  foul  fteddy  ;  aud  alfo  as  it  reprefents  and 
fontaflcs  the  recompence  and  joy  to  come.  This  leads  to  the  next 
Effect  of  Faith. 

10.    ^Affurance  and    further   joy  thereby.     I  make  not    this 
Conftitutive  of  Faith  ,   nor  infeparable    from  Faith ,    left   I 
condemn  and    fadden  caufelefly  the  Generation  of   the  jufi  {    but 
whereever  it  is  it    proceeds  from  Faith.     Vnbelief  is  (hut  out 
from  the  P/omife,  andean  have  no  true  Hope,  much  tete  Afix- 
HcI>mo.2  2.     runcex    Therefore  it  is  called  7/;* 'full  affurana  of  Faith  ;  and 
that    7&j>f>ncrie&  >y  <B&<7uy.iyri    Iv ct&tte^V^  ,    l  oldncfi  f.nd  accefi  with 
Ephef.3.12.      confJeKCC  arJ  affnrance    is    by    faith  in   Chrifi.     And  thus  be- 
lieving doth  through  aifurance  (the  foul  by  a  reji-ex  a£f  preceiving 
its  own  Faith,  and  thence  interefc  in  the  Oi  jell  of  Faith  )  brings 
the    jey  unff  capable  and  fill  ef  "ghry.    This ,  though  not  abio- 
iPet.  1.8.      luJ^ij  neceffary,   a!l  believers  fhould  labor  after,  that  the^W- 
fort  of  ir  may  t  -fan   (according  to  the  notation  of  the  word) 
and  lire  glfen  them,  for  tie  i*y  of  the  Lord  is  our  strength.   The 
Nehem.  8   ic^.:o^|e  -p]mr  bid'  »*«?%>  makf-  our  calling. and  elrtYiou 

iPec.1.10.      y^r,  even  :o  our  I  :lv<        iher  tha-initfeif.  And  St.  Jo/;*  wrote 
»J°h«5.  J3       to  rhofe  that  bdfeved',  iha-t  thev  might  know  they  had  tf.rnal 

il.    And  lad ly,  Safoa  on  is   the  tffeft  and  ihfeparabfe  con- 
sequent of  true  Faith,  accprdiflg  to  the  Text.    Now  this  be- 
■ino  that  great  and  fafl  eff  ft     hich  the  0  hers  made  way  for  ,  the 
«k£e&  of  cur  defines,,  the  reward  of  our  eadeavours,  the  only 

aad 


Serm.zi.  Of  Saving  Faitb,  473 


and  perfect  happinefs  of  man.-  I  fhal4  fpeak  more  diftin&Iy  to 
the  connexion  between  Faith  and  Salvation  under  thefe  three  heads, 
That,  How,  why. 

Firft,  That  Faith  and  Salvation  are  conjoynid\  and  this  is  pe- 
culiarly one  of  thofe  things  which  are  called  i^'xtva.  ozAwdas*  H  . 
having,  accompanying,  laying  hold  of  f alvation.    It    is  cfie  Te- 
ftimonyof  Truth  it  felf,  that  this  is  Gods  great  end  IS  feeding 
his  Son  into  the  world,  that  whofoev.r  bdieveth  might  have  t-'0l'nl'  l*% 
temal  life :    The  Purchafer  of  [alvation ,  declares  this  to  be  the 
WiH  of  him  that  fent  him,  that  every  one   that  feetn  the  Son,  *         '^°' 
and  believes  on  him,    might   Lave  ettrnal  life  ;     Accordingly 
he  that  hath  all  tomr  committed  to  him,  giveth   cotrirnlffidS 
and  command  to  his  Difcitles  to  preach  ,    that  whomever   bc- 
lieveth  (kali be  favcd:     And  afcertaines  their   faivation  by   his  ^       l6'  16' 
prayer  for  all  that  (Jr.ould  believe     through   his    Dijcip'  s    rvoui, 
John  1 7.  20.      Saint  Paul  teftifies ,    he  ihat   b.liweth   in    his  Rom.  10.9,10. 
heart  fin  all  be  faved  ;    declares  that  they  that  ha*,  e  the  gift  o/R0m.y.i7. 
righteonfnef   (which  he  defends  to  be   by  Faith)  fh.tll  relg,>  m 
life ,   and  accordingly  conjoynes  jufiified (\lz.  by  Faith  )    <md  Rom.8."0. 
glorified',  and  aflerteth  rhis  to  be  according  to  Gods  defign  in 
Election  ,  and  terms  in  Vocation  ;   feis  forth  himfelf  as  an  en-  aThef.2iijjt4 
couraging  example  cixhz  exceeding  abundant  grace  of  o--r  Lord  \\\m  Iil4I. 
through  Faith  ,    to  ail  though  great  (inners  Kks  himfelf  ,  "that  Iw<. 

fhould  believe  on  Christ  to  life  everlafting.     Kcti  fofc  hc^yay  ^£. 

Q*f7iv  »  Ad  vistax  %ifi{     Cyril.    This    Saint  John  accounts    io 
ckar  and  unquestionable  ,  that  he  writes  to  them  th.t  bj/ieve,  1  John  ?.  15. 
that  they  may  know  that  they  Lav  'eternal  li'e:     So  unlimited- 
ly  true  is  that  of  tiahkhk,  The  J»ft  frail  live  by  his  Fakk:Hibzt 
Dchs  oleum    m fen  cordis    (  &  gloria  )  ponit  in    vafe  fidttcja* 
Ben:. 

Secondly.,   Ihiv  SkbyatUn  is  the  effect  of  Faith.  Here  confide* 
thefe  three  thv^s. 

1.  The  ffa&rtl  apti  ude aikl  fi.mefle  of  rhis  grace  of  Fait'-, 
to  bernuVufe  of  in  the  >.  v.  of  faving  man  that  had  broken 
the  fir  ft  Covenant ,  and  could  not  be  faved  thereby  ;  yea  ,  fofit 
is  faith  as  to  bewcejfary  upon  fuppohtion  of  Gods  faving  Tin- 
ners by  a  New  Covenant  in  the  hands  of  a  UWediatour  ,  and 
Surety,,  and  hi*  Righte-jufnefle  :  There  muft  be  ari  appropria- 
tion. 


474  Of  Saving  Faith.  Serm.21. 

tion  of  that  to  thefinrier,  and  making  all  h;s  own;  and  this 
muftb^by  voluntary  acceptance;  fe If- confidence  and  boafting 
mull  be  prevented ;  now  faith  alon^  could  do  this,  as  before  hath 
been  ihown. 

2.  The  infiitutlon  of  Cjod  making  this  fitndfe  of  Faith  ufeful 
and  effectual  to  this  end  Salvation  j  for  be  it  never  fo  fit ,  yea, 
neceffary,fo  that  Salvation  could  not  be  brought  about  without 
it ;  and  iuppof e  ( per  hypothefm  impoffibilem  )  which  yet  could 
not  be,  that  man  hid  believed  upon  the  Redeemer,  and  God 
had  not  faid ,  Believe,  and  thou  (bait  be  faved>  Faith   had  not 
reached  Salvation  j  therefore  it  is  called   the  righteoufefi  of 
God,  which  is  by  Faith  in  the  Son  of  God ,    even  of  his  find^ 
ing  out  and  appointing.    Even  as  Sacramental  fignes,  are   and 
mull  be  fit  toreprefent  what  they  are  appointed  for;  (as  Aug. 
Epift.  2  3 .  ad   Bomf.     Oportet  fimiliiudinem  habeant  earurh    re- 
rum  ,    quartern  [tint  Sacr 'amenta 9  qttam  fi  non  haberent ,  nonef- 
fent  Sacr  amenta  )  yet  they  work  not  naturally,  but  by  Divine  in- 
fthutiony  as  a  means  of  Faiths  maintaining  and  increafej  fo  Faith 
to  Salvation. 

3.  The  Dign.ty  and  tJWerit  of  the  object  of  Faith  is  to  be 
confidered ;  for  though  it  be  faid,  i  Te^  i .  9.  Receiving  (tia©- 
mercedem,  as  Bez,a  rendreth  it )  the  end  ,    the  reward  of  your 
Faith ;  yet  is  it  not  of  merit  ;   for  the  way   of  Salvation   by 
Faith ,  is  altogether  of  Grace ,  as  Saint  Taut  induftriouflyand 
abundantly  proveth.    Faith  therefore  maybe  confidered  either 
qualitative ,  or  relative  >  in  it  felfy  or  with  refpeft  to  its  ob- 
ject :     Now  not  as  an  habit  in  us ,  or  ^exerted  by  us,(though 
a&ing,  not  dead  faith  faveth )  not  as  a  work  of  the   Law  requi- 
red inthefirft  Commandment  doth  faith  fave,  but  through  the 
righttournefi  of  Chrifi  which  it  apprehends   and  appropriates : 
in  itfelf  it  is  the  moft  indigent  and  foul-emptying  grace  that 
is ,  and  cannot  by  its  own  merit  do  this  ;  for  it  is  due ,   being 
by  God  commanded  ,  (  Luke  17. 10. )  imperfect  in  it  felf ;  for 
who  attainesthe  higheft  degrees  of  faith  .?   and  if  perfect  in  its 
kind,  yet  but  an  imperfect  Righteoufnefle,  being  the  fulfilling  but 
of  one  Gofpel-command. 

Thirdly,  why  there  is  this  undivided  connexion  between  Faith 
and  Saharion     The  Prime  reafon^    and  that  which  it  muft   be 
ultimately  refolved   into  ,  is  the  good  pleafure  of  God,  accor- 
ding 


Serm.  q  i  ,  Of  Saving  faith.  47  5 

ding  to  which  he  worketh  all  things.  There  is  nothing  in  faith 
bearing  proportion  to  this  effect  and  attainment ,  fo  that  we 
may  admiringly  fay ,  Even  fo  Father,  becaufe  it  pleafeth   thee. 

Secondary  and  Subordinate  reafons  : 

Firft,  On  Gods  fart  ,   upon   fuppofition   of  his   inftrtu- 
fion. 

I.  His  Juftice,  having  received  a  valuable  price  for  Salvati- 
on; and  this  price   being  made  the  Tinners  own  in   the  way  of 
Gods  own  appointment  -,  fo  that  believing  Tinners    may  hum- 
bly plead  with  God  as  a  righteous  Judge  for  their  Crown,  Gods  *T!m.4.3. 
jultice  being  not  only  fecured,    but  obliged  (in  afenfe  )    by  Roai.s.itf. 
Faith. 

.2.  His  faithfulnefi,  having  in  his  Word  promifed  Salvation  to 
Faith,  as  hath  been  fhown. 

Secondly,  Qr\Faiths  part',  thereafon  why  God    hath  con- 
joyned  certain  Salvation  with  it  ,    is,  becaufe  it  givcth  molt 
glory  to  God  of  any  thing-,  therefore  God  entailes  gl  ry  on  it  Rom  A.1Q. 
peculiarly-   it  honoureth  (-jod,    and  God  will  konopir  them  that  I  Sam.  1.30* 
have  it.    He  that  believeth,  fets  to  his  feal  that  God  is  true  ,  and  John  $.33. 
every  way  judifieth  andadvanceth  him. 

Properties  and  notes  of  Trial,  convertible  with  true  Faith,  %.  Tro- 
and  reciprocal  (where  Faith  is,  there  is   this  and  that  ;  where  perties. 
this  and  that  are,  there  is  Faith  ••>  where  Faith  is  not,  therethefe 
are  not,  &c.  )     ar.d  farther  differencing  it  from  other  Faith ,  z  Cor.n  ft 
which  is  a  needful  work  ;  for  there  is  true   and  faife ,   feigned 
and  unfeigned,  alive  and  dead-,    Of  thefe  fome indeed  b-iong 
to  th.:   former  Head   of  Effetts   5    and  fome  of   them   feem 
not  altogether  unfuitable  to  be  referred  to  this  Head. 

The  Firft  fhall  be  a  more  general  Note.  True  and  laving  faith 
receiveth  a  whole  Chrifi  upon  judgement  and  choice  on  Gods 
terms.  Lord  to  rule  as  well  as  'fefus  to  fave  >  the  object  of 
Faith  in  the  Text;  no  feparating  what  God  hath  joyned,  and 
to  have  a  divided  Chrift,  not  a  whole  Chrift •  ialvatipn,  but 
not  fe'f-den;al ,  &c.  True  Faith  is  a  c$nfiderate  thing  )  (  that 
which  hath  [eaft  depth,  fprings  upmnft  fudden  y  )  the  foul  fitsMatI2  ?• 
dcwn,nnd  weigheth,  andcafleth  up  all  acsompts,  and  compa- 
reth  all  things  together ,  mifery  by  fin  ,  undonneffe  in  felf, 
termes  of  falvation ,  felf-denial  a  fundamental  one  ,  taking 

up 


tfb  Of  Saving  Faith.  Serm.  ii; 

\  up  theCroffe,  follovv:ng  Chrift,  univerfa  ly  fin  cere  obedence^ 
andjvha't  the  vVorld  ,  lull,  or  Satan  can/ay  to  the  contrary,  and 
faith  CONTENT  to  Gods  terms,  and  here  the  bargain  is 
made;  the  foul  trufts  God  contentedly  for- his  part ,  even  fri- 
vihdg':y  and  refolvedly  lets  about  its  ow.;part,  even  duty. 
Hence  true  faith  proceeding  deliberately  upon  Gods  termes , 
is  willing  to  b:  tryed  by  the  Word  declaring  thofe  terms .-  which 
farther  tryal  according  to  the  Word  follows. 

Secondly,  True  and  faving  Fai:h  is  ufb.rd  in  by  godly  for- 
row,  and  humility  in   a  good  degree ,    though  they  are  farther 
compeared  afterward  upon  the  fenfe  of  Gods  pardoning  and  ac- 
Ezek.i£.  6$>    cepting  love  ;     Then  (bale  thm  be  afbamed ,    &c.     Repent    and 
Mark  i.i  j.       believe;    'll^ef  enhance  towards  God,  and  Faith  In  our  Lord  Jc- 
20.21.    ^  Chrift ,  this  is  Gofpel  order  :    The  inconfiftency   between 
Hab.14.        Faith  and  Pride  y  is  evident  in  that  oppofitionof  the  fouls  lift- 
ing up  ,  and  living  by  Faith  ;  and  the  hinderance  of  the  Jews 
believing,  Johny+q.     The   Centurions   and  womans  Faith 
were  attended  with  eminent  humility.     Did  not  humility  and 
godly  {or row  accompany  and    bring  in  faith  ,    the  Law  could 
not  be  our  S c hoot-waft er  to   bring  its  to  Chrift.    This   fhutterh 
out  that  eafie,  merry,  proud  faith,  thatfprings  up  without  the 
dunging    of  humility  ,    or    watering  of  forrow    according    to 
God. 

Thirdly,  True  and  faving  Faith   is  abiding   and  ferfeverant , 

and  this  upon  fuppofition  of  temptations  and  aflaults  5  for  o- 

therwife  a  mock-faith    may  have  a  continuance,   and  men  dye 

in  a  pleafing  dream  of  ungrounded  prefumptuous  confidence. 

Now  it  mull  be  fuch,  or  cannot  be  faving  ;  for  as  it   is  faid  , 

Mark*  1  £-16.      He  that  bel  evit'n  fball  be  faved  \    fo  he  that   endureth   to   the 

#ar. 24.13.      end  (ball  be  faved.    Th:y  that  have    true  Faith  ,  have  the  feed 

of  God  abiding  in  them  ,  the  prayer  of  Chrift  for  them  ,   are 

kept  by  the  pmer  of  God ;    for  he  that  hath  begun   a  good  voork^ 

Will  finifh  it  ,  his  gif  s  being  without  repentance.     Believing  and 

EpH.1.15.       fealir.g  for  fecurity  are  conjoyned :    The   true  believer    is  the 

Mar.7. 24,25.   wife  man  that  built  on  the  %jick^>  his  houfe  therefore   flood; 

Majc.i".  thz good  ground  thit    hath  depth  of  earth  ,    that   what  fprings 

JJcb.10.38j3  9.  may  not  wither.     The  iuft  (hall  live  by  his  faith  ,    continue 

therein    ,     and    fo    believe  to    the  faving   his   foul  >     being 

C0L2.7.         rooted   and   eftab/tfbed  therein  through   Chrift.    See  more  of 

this 


Serm.2*.  Of  Saving  Faith.  477 

this  before  under  the  efficient  eaufe,pxincipal  and  mihirnenral. 

Fourthly,  True    and   laving  Faith    is  -growing  ,    though   this 
growth  be  not  alwaydiicernable,or  alike:     That    prayer  for  en- 
creafe  of  Faith  ,  flowed  from  the  very  nature  of  Faith;    it    is  Luk.17. 5-. 
the  good  fight  ^  which  mutt  becarryedon  to  a  compleat  con- 
quelt;  running  a  race ,  fpeaking  progreffe  to  the  fimfhlng    our  \jjj?*»  *•*** 
courfe ;    for  the  way   of  the  juft    is    a*  light   that  fhincth  more  p^™'*'^ 
and  more  to  a  ferfeft  day.     Whatever  hath  life    hath    growth, 
till  it  reach  aftateof  confiftency.    Saint  John  wrote  to   thofe  1  Ma  y.  1$. 
that  did  believe ,  that   they  might  believe  ,    Vt  credatis ,  cre- 
dere pergatis  (  which  belongs  to  the  lali  Head  )  &  fide  cr-fca- 
tis.  Be^a  in  loc.  i.e.  grow  in  faith  ,   according  to  the  general 
Apoftolical  precept  of  growing  in  all  grace.    The  fame  Author 
accounts  this  the  mott  plain  and  natural  interpretation   of  that 
of  Taul,   from  Faith  to  Faith  ^  fide,  qua  qnotidie  mcremen-  Rom.x,i7. 
mm  aceifiat ;    confirming  it  by  that  of  Clement  of  Alexandria, 
The  tsfpoftle  ffeaks  not  of  a  double  Faith,  but  of  one,  and  that 
receiving  growth  and  perfecting.    The   Apofttes  ^p  w"»s  £   w/sw 
furtherance  of  faith  ,  Thil.  1.2?.  and  fcQcuifimt  h  rf  ww,    *)  Col.^7. 
m?tee<£oPTK~iv  *t/7jf  >  eftabllfhlng  and  abounding   in  the    Faith  ; 
fpeak  encreafe  and  growth  in  root  and  branches-,  more  fixed  ha- 
bit, more  frequent  a6ts.They  therefore  that  have  believed  ever 
fince  they  were  born,and  alway  alike,never  believed  at  all  truly. 

Fifthly,  True  and  faving  Faith  is  Purging  •  purifying   their  a  &  1 
-hearts  by  Faith  :     Believing  and  walking   not    after    the  fiejh  Rom, 8. 1,4, 
are  joyned  .-  where  there  is  Faith   (and  much  more aflurance  of 
Faith)  there  will  be    Uart  and  body  cleanfed   and  wafted;  pol-^'10'11^ 
Imlons  of fie 'fh  and  (fir  it  taken  away  by    faith    ,     receiving  thejp/t'^  " 
promife  of  t'e  undefiled  inheritance  ;    the    believer   will   pur  1 fie  \ J ohn^.j." 
himfelf ,  as  be  is  pure  in  whom  he  trufteth   and  hopeth.     Li- 
ving flefhwill  purge  out  the  Sanies  and  corruption    n  it;  a  li- 
ving Fountain ,  the    mud   that's  ftirred  up  ;   fo   living  faith: 
And   i  ideeed   hereby  it   is   permanent,  for  purity  preferveth; 
pure  F^/zA  cannot  b:  kepr  butin  a  good,   even  a  cleane  confidence.  iTiai.i.  i«. 

Sixthly,  True  and  faving  faith  hath  other  graces  accompany- 
ing  r ,  in  a  good  meafure,  with  a  proportionable  encreafe, 
ftrength  and  aftivity  ;  I  know  fome  are  more  eminent  for  this, 
others  for  that  grdce;  as  LMSet  for  meekyefi  ,  J  b  patience  ^ 
%Ab,aham  Faith,  &.,  yet  in  good  meafure  muit  other  graces 
accompany;  for  this  is  an  indifpenfable  duty,  to  add  to  Faith 

9m  T'm!* 


478 


Of  Saving  Faith. 


Serai,  a  i. 


Gal.f.rf. 
James  1.17. 


'%  Pit.  1.5.  umpcrancc,patienc ■  ,  brotherly  kjndnejfe.  Faith  with  many  other 
graces,  are  called  in  the  fingular  number  (w?ris  )  the  fruit  of 
the  Spirit  y  becaufe  connex  and  infeparablc ,  Gal.<$.ti.  Befides 
that  the  growth,  and  itrength,  and  activity  of  other  graces  have  de- 
pendence upon  it ;  both  as  it  pleads  with  Chrift  in  prayer  for  all , 
and  p'eads  with  the  foul  to  act,  Itir  up,  and  abound  in  all.  Abra- 
hams faith  had  [elf- denial  accompanying  it ;  there  will  hzpati- 
enc  ,for  he  that  believeth  mil  not  mak?  haft.  See  more  tending  to 
this  under  the  fifth  ejfeft  of  faith.  Let  not  men  fpeak  of  their  faith 
then,  when  other  graces  are  no  way  fuitable. 

Seventhly,True  and  faving  Faith  is  working  and  fruitful',  though 
love  and  good  works  are  not  the  form  of  it;,(as  the  Papifts  plead)yet 
it  alway  hath  love  accompanying.  Eph.i.i$.  and  worketh  by  love, 
and  without  works  is  dead.  Per  opera  confummaturfides^  non  utfor- 
matumferfuamformam^fed  ut  forma  per  (ua4  optr -at tones y  allw  pri- 
mus -crattnmfeeundum.  Alting.  Faith  alone  jultofieth,  but  Faith 
which  jultifieth  is  not  alone.  Bona  (per a  nonpracedunt  juftifican- 
dum,  'ed  fequuntur  jultificatum.  They  that  are  in  Chrift  Jefiis  by 
Faith,  are  defcribed  by  walking  in  Chrift,  and  according  to  the  Spi- 
rit :  Quomodo  accipitttr?  fide  :  qnomoAo  ambulatw in  eo>  adprafcri- 
ptnm  voluntatis  .-jpts  vitam  mfrituendo  ,  &  ex  ejus  Spirits  vivendo.. 
Zancb.  n  Col.  2.6.  Faith  is  Atdimial^  and  cannot  but  be  fo  •  for 
he  that  believeth  really,  his  labour  {hall  not  be  in  vain  in  the  Lord , 
cannot  in  reafon  and  holy  ingenuity,  but  think  it  meet  he  be  fruit- 
ful and  abounding  filway  in  the  workjf  the  Lord;  for  others  they  do 
but  think,i  ot  know  the  greatnefs  and  certainty  of  the  reward.  Yea 
indeed  that  affuran:e  I  before  fpake  of,  proceeds  from  Faith 
through  obedience^  By  this  w  >  kn^  that  we  know  him  ('know  put  for 
believe,  Zanch.in  loc.  as  tfa.%$.l  I.)  if  we  keep  his  Commandments  : 
I  ilia  i  1  therefore,  according  ^o  St.  Pauls  command  to  7~*7te  affirm 
Tit.3.  8.  conftantly  this  as  a  faithful 'fay  >ng,  Thatthej  which  hkvt  believed  , 

m'tfl  be  careful  to  maintain  good  works. 

y     Eighthly r  True  and  fdp&r  faith  truftiftg  (Sod for  thegreiter, 

|  wXLtruft  h'mfor  iftfer  me,  cies.  To  them  that  through  Chrift  do  be- 
iPet.i,  it.  lievc  in  God,  this  will  feem  forcible  arguing,  and  a  neceffiry  infe- 
rence, He  that  '/pared  >"<ot  his  own  Son,  but  delivered  him  up  (  Lbe- 
tfcm  831.  lieve)  for  me^  h?w  nil  he  not  with  him  give  me  alfo  allthingsfre.  lr? 
Cod  hath  made  all  forts  of  promifes  to  trueFaith^and  accord! flgW 
nm.  y  or  the  Servants  of  dod  have  exprefled  confidence  in  vjod 
when  things  have  gone  worft  with  them;  they  would  not  be  afraid 

what. 


Rom.  16. 16. 

Alii  cog' tint, 
fil  crcdunt. 
Aug. 


Serm  21.  Of  Saving  Fuith.  479 

whatn:an  can  do  unto  them}  nor  oc  evil  tidings  ;  their  h:ar:s  were  p^j 
fu:^  trufiing  in  the  Lord  :  The  juft's  //w«j  £7  Faith  is  true  in  rhis 
fence  alio  :  and  tnat  of  Pauls  living  the  life  in  tkeflefh  by  the  Faith  Gal.  2.  10. 
of  the  Son  of  Gol,  hath  much  in  ir.    Though  I  know  natural  timo- 
roufnefs,  and  living  too  much  the  life  of  fenfe  may  occafion  fo.ne 
worldly  fears  in  a  Believer;  as  boidnefsof  ternper,carelefi.efs,falfe 
confidence  may  much  bear  up  an  unbeliever :  Yet  in  great  mea-  y 
fure  their  prerences  to  faith  are  queftionable  (I  might  fay  their  fai.h 
is  but  pretence  j  who  fay  they  can  trull  God  with  their  Souls,  but 
will  not  truft  him  with  bodies  and  eftates. 

Ninthly,  True  zndSaving  Faith  makes  Ckrifi  very  precious  to  1  Pcr.2.7: 
them  that  believe.  'AvuSxri  A\  but  to  the  unperfwads.bl:,  he  is  a      Verf.8. 
flone  of  ft  ambling,  \y\ihout  form  or  c  owe  line  fi ;  they  ask  the  believer  Ifa.  s$.  *. 
If  hat  id  thy  beloved  more  than  another  }  And  no  wonder  ;  for  none  Cant.?.  9> 
but  the  believer  hath  a  cleared  eye  to  behold  things  that  a  eff>irim-. 
f.lly  difcemed:  None  but  he  hath  that  fpeciai  intereit  which  in-  TolUmewn 
hanceth  the  price  and  valuation.Nonebuthe  hath  that  experience,  ejr  totle  Dc- 
by  which  itistafted  and  feen  that  the  Lord  is  good:  But  fight,  pro-  nm. 
priety,  and  experience  will  make  him  ineftimably  precious,  and  Pfai.54.8. 
the  meditation  of  him  fwect ;  Faith  that  feeth  his  neceffity,feeth  al-  Piral.  104.34. 
fo  his  excellency,  and  takes  him  not  upon  conftraint  but  choyce.    u 

Thofe  things  that  are  Cppefte  to  true  Faith ,  are  of  two  forts.    ^.  Oppoftes. 
Firft,  Suchasfpeak  the  foul  void  of  it,  and  are  fimply  incon- 
Jiflent  with  it. 

Secondly,  Such  as  aft ively  war  againfi  it,  and  repel  it.  Thefe 
Ifhall  call  Contrarily  Oppofite ,thofe  Privatively  Oppojits  ;  though 
the  terms  may  feem  not  fully  fuitable  to  all  the  particulars. 
v   Somethings  are  Privatively  Oppo/ite  to  true  and  Saving  Fai  hy  Privatively. 
as  relating  to  the  Vnder standing ;  others  as  to  the  will  5  others  as 
to  the  Life. 

Firfi,  As  to  the  Vnderftanding  and  &4ffcnt. 

1.  Ignorance,  bil n dne fs ,  darknefs  (  of  the  inconfilkncy  of 
which  with  Faith,  fee  before  of  the  Word,  the  Inftrumenial  Cane) 

This  either  is  invincible  Ignorance,  where  means  of  cure  are  w^nt-  Ad.17.30. 
ing :  Or  V'wcible%  which  carelefnefs,  floath,  or  affectation  caufeth ; 
for  there  are  fome  perfons  willingly  and  wilfully  iruorant,  and  love  2  Pct-3«  f«    - 
darknefs.  .  M.3.19. 

2.  U-yip  rfvoadableneft  to  aflfent  to  the  truth  of  the  Word  and 
Promife.-  *m4$&* ,  fmperfaaftbilitas :  When  men  are  not  fatisficd  foaii  11.30331 
in  the  grounds  of  believing,  and  fo  affent  not :   wherein  yet 

Q^qq  2  fome- 


/fio  Of  Saving  Faith  Scrm.ai 


fomtimes  there  is  a  battery  fhaking  the  JJfe-ayznd  by  parley  bring- 
Aft,  i6>  i8.       *nS  near  a  ^urren^er ;  an  almofi  p.  rfivafion,  which  yet  is  ineffectual. 
3.  Error  in  Fundamentals,  efpecialJy  thofe  that  concern  Faith, 
Chrift,  the  Promifes,  Judication  and  falvation.    Corrupt  minds 
Are  reprobate  concerning  the  Faith,  2  Tim.3.%.     Therefore  doubtful 
Rom  14.1.       Viff^tat ions ^hzvt  on  one  fid*  is  error,are  dangerous  to  the  weak. 
Secondly,  As  to  the  will,  A ff  ell  Ions  and  Confent. 
1.  Unbelief,  not  accepting  the  good  things  promifed  through 
Heb.2.3.  ignorance  or  carelefs  negl  ft  of  grea:  falvation. 

2.  Disbelief,  when  men  through  Aiffa.isfaUion  with  therea- 
fons  to  believe,  or  through  pride ,  ftubbomn  /?,  mcompliance  of 
Job:$:3j,4o>   jp'm'ty   WILL    not  come  to  Chrift  for  life,  will  not  fubmit  to 
44*  the  righteoufnefof  God, 

Thirdly,  As  relating  to  Life,  practice  and  profeflion. 
i.  iHcrefie  is  Prlvatively  Oppojitei  Such  as  joyn  obf:inacy  and 
iTimu.16.     promulgation  to  their  errors,  whole  ipm/j  eat  like  a   gan- 
Tir  x  10.       grwe,  *re  t0  &e  r.jeBed,^  men  void  of,  and  enemies  to  the  Faith. 
'2.  Apoflafte  from  the  truth  and  profeflion  of  the  Gofpei  called 
denial,  viz.  after  knowing  and  owning.    Thefe never  were  of  the 
ijohn.i?.      Faith,  elfe  would  they  not  have  gone  from  it.     This  is  a  dange- 
rous thing,  drawing  back^  to  perdition;  in  fuch  God  Lath  no  plea- 
Heb:io.^8.       fare:    It  had  ban  better  for  them  never  to  have  known,  &c.  This 
aPet:  2. 11.     commonly  ends  in  bittereft  enmity  to  the  Faith  and  true  profeffors* 
or'  it. 

3.  A 11  fms  laying  wade  theCcpfciehce  are  inconfillent  with  faith: 
1  Tim:  3.9,     becaufe  Faith  and  a  good  confeience  are  infeparable  companions-. 
Contrarily.         ty  way  of  Contrariety,  there  may  be  confidered  thefe  things 
(  poiTibly  fomealfo  under  the  former  head,  in  part,)  zsOppojite 
to  true  Faith. 

Fird,  Fkfh  and  bhed ;  thefe  cannot  enter  into  the  kingdom  of 
G  d,  and  opp6fe  fai.h  that  would  bring  thither.  I  name  this 
fird,  becaufe  it  is  the  greated'e  emy,  and  gives  advantage  to  all 
orh:r? ;  ai.d  then  indeedare  wo  tempted  (to  urreltef,or  any  thing* 
eifej  when  we  a**  drawn  aftde  of  'urown  hearts.  By  Flefh  and 
aCew  7.  i/oodis  meant  $e#fi}  living  by  fence  is  ihe  great  hinderer  and 
fupplancer-of  Faith :  Alfo  Ca  nal  reafon  judging  every  thing  by 
its  ovvn  unfuitable  apprehenfions ,  and  fo  mifreprefenting  the 
things  of  Cod:  to  it  the  G^jpel  k  fioHJhn  /?,  though  it  is  the 
wifdom  a):d  tower  of-  Col  toth  m  that  believe:  This taketh  no- 
ttceoi  the.  meannefsot'  the  faithful -n  the  worlds  and  dumbleth: 

"at 


Serm.2 1 .  Of  Saving  Faith.  48 1 


at  ky&c.    Abraham  left  both  thefe  Servants  below  when  he 

went  up  into  the  Meunt  to  the  Lord,  to  exercife  that  eminent 

Faith  of  his  :    Yea  indeed  Senfe  and  Reafon  appeared  eminent-  Rom:  4.18.1^ 

ly  contrary  to  him  in  his  entertaining  the  fromifat  firft  *  elfc  &c* 

had  not  the  great  ftrength  of  his  Faith  been  manifefted,  nor  God 

glorified  fo  much. 

Secondly,  Satans  afattlts  :   He  not  only  at  firft  keeps  out 
Faith,  by  blinding  mens  minds ,   but  afterwards  doth  with  Faith  1  Cor.*  4*4; 
as  the  King  cf  Syria  charged  his  Captains  to  Jo  with  the  King  iKing.  21.31. 
of  Ifrael :    He  knows  what  an  enemy  to  h:s  kingdom  Faith  is ; 
by  k\yt  rejift  /?/w,and  confequently  put  him  to  flight  andquych 
his  darts  :   He  knows  if  our  Faith  fail,  all  fails,  and  therefore  he  Luke      ,x 
dehres  to  winnow  the  foul,  and  get  the  good  feed  oat  of  our  hearts ,  Luke  8.1  z. 
left  we  ihould  beinveand  be  faved. 

Thirdly,  The  Worli  is  a  great  adverfary  :  Whyelfeis  Faith  1  John  5/4. 
called  the  Vlttcry  ovtrthe  world,  but  that  there  is  hottility  b:tvveen 
the  world  and  it  > 

fourthly,  I  might  add  m  ns  own  delays.     1.  CauHng  hard- 
nefsin  their  hearts  from  themfelves  :    To  dayy  t?  day  believe,  Heb:2.K. 
unlefs  you  would  harden  your  hearts.  z.ProvokingGod  to  feal  men  Johrii.jS, 
up  under  their  injudicious  ui^perfwadable  minds,  for  their  long  op-  39>4°- 
pohtion  to  the  light  and  word  of  Faith.  The  Spirit  of  Faith  will  Gm't.*. 
not ahvay  slrivet  when  menftill  refill  him.  A&17.  jr. 

I  fhall  improve  all  that  hath  beenfpokenbyfpaiefew  Ufes^nd 
conclude. 
The  firft  fort  of  Ufes  fhall  be  Corallaries  for  Infor_m&tvm\  Vfesl 

1.  Of  the  certain  and  twfpeakable  mi'cry  of  .he  unbeliever,  from  Information  „ 
the  fure  h:ppinefs  of  the  believer.  Contr^riorum  con  raria  eft  c  onfe- 
qtientia.     Remember  what  hath  been  fpoken  before  of  the  excel- 
lent EffiulszwdCotjfequents  oL'  Faith,  Union  withChrirt,  Justifi- 
cation, Adoption, &c.  and  that  great  and  everhiiing  fruit  Salvati- 
on: upon  all  which  we  may  conclude  with  the  Apoftls,  b/ejffd  G;1:v9» 
Are  they  »v  ich  beofF-'h  (or  believe  J  w-th  faithfui  Abraham  :     L>J^ 
yea  therefore  bhfed  is  he  tha    bdiev  th>  he  attf-  th:re  (h.u'l  b  a 
performance  of  aU-thofe  things  whicL  h.veb:cn  fpskenof  the  L^rdi 
Now  turn  the  Ta'ie,  i  i vert  the  fenfe,  read  all  backward,  under- 
Hand  all  contrary  of  the  ttttb  lievcr  :  No  union  with,  but  [cptration 
and  diftancc fr  >m  Chrift  :    No  pardon  of  fin,  rec  ncilbtionand 
juftiricarion,  but  guilt  in  full  force,  the  curfeof  the  Law,  (a,id  fo 
he  h  left  to  ftand  or  fall  bfhimfclf)  and  the  math  of  GW  John  *••**> 

are 


483  Of  Saving  Faith.  Serm .21. 

are  upon  him :  No  ^Adoption  of  Sons ,  but  rejection  as  fpu- 
rious,  and  aSonfhip  to  the  Devil,  the  godofthisworld^&c.  No 
Salvation  ,  but  inevitable  condemnation  ;    He  that  believeth  not 

Mark,  x  g.  1 6.  y^//  be  condemned,  yea  is  condemned  already ,  becaufe  he  believeth 
not  in  the  name  of  the  only  begotten  Son  of  God :  M.  his  prefent  fiate 
is  a  ftate  of  certain  damnablenefs,  as  fure  as  if  he  were  condemned 
already :  Not  that  there  can  be  no  believing  afterward,  and  reco- 
very  thereby ;for  who  then  fhould  be  faved  .?for/#t/>  were  fome(ye& 

1  '    '      all)  of  them  that  are  juftifiedky  faith  in  the  name  of  the  Lord  Je~ 

fwy  astheApoftle  fpeaks  of  other  finners.  He  than  believeth  not 

i  Joh.?-10-     makethGod  ai:ar\  buthefhallflnd  him  exactly  true  to  hiscoft, 

Joh;  3 .  $6.        in  fuch  words  as  thefe,  He  that  believeth  not  the  Son  (hall  not  fee  life  : 

*i.8        ^*^e  ""believing  fas  well  as  more  carnal  finners  )  fhrtl  have  their 

fart  In  the  lake  which  burneth  with  pre  and  brimftone^  which  is  the 

Heb.j.  i  a.      fecond  death.     Men  by  unbelief  depart  from  the  living  God  -9  will 

Joh.  ?.  40.     -  not  CQme  ^gr  nf€  .  ay}^  judge  themfelves  unworthy  of  eternal  life  ; 

M  h^?4  8  anc^  bring  a  kind  of  impotency  upon  the  Omnipotent  as  to  the  do- 
a    '  ing  them  any  good  :  No  wonder  then  if  Jefus  wondered  at  their 

Mark  6.  u  6.  ^litf  that  held  his  hands  from  helping  them.  Oh  !  how  much 
better  were  it  for  them  among  us  that  believe  not,  that  they  had 
never  had  offers  of  Salvation,never  heard  the  Gofpel  of  the  Grace 
of  God  ! 

2.  It  is  no  /fmaM  matter  to  befav:d,  fince  Faith  is  fuch  a  thing  as 
before  defcribed ,  and  without  it  there  is  no  Salvation  :  Should 
Chrift  now  come,  fhould  he  finde  Faith  on  the  earth?  Alas,  the 
fmail  number  of  thofc  that  fhall  be  faved,  there  being  fo  few 
Believers,  though  fo  many  ProfeiTorsof  Faith  among  Chrirti- 
ans !  This  is  fadly  manifest  in  the  grofs  Ignorance  of  the  moll, 
and  fuitabie  apprehenfions  in  the  DoBrine  of  Faith  of  very  few : 
In  the  Errors^  Herefies,  ^Apoflafies  of  many,  even  denying 
the  Lord  that  bought  them:  In  the  altogether  contradictory  life 
of  moft  to  that  Faith  they  pretend  to  have,  which  (as  well  as  Re- 
pentance )  iViould  have  fruits  meet  for  it  brought  forth,  and  accor- 
dingly it  is  known.  No  wonder  if  they  that  take  true  Saving  Faith 
to  be  no  more  than  Afient^  and  a  profeffed  owning  the  Doctrine 
of  the  Gofpel,  a  Confidence  fat  all  adventures)  of  Gods  love,dhr. 
or  fome  fuch  thir  g,  think  the  way  to  heaven  broad,  and  wonder  at 
any  fpeak;ng  of  the  paucity  of  thofe  that  fhall  be  faved. 

3.  Hence  take  notice  of  the  Reafonablenefi  of  the  Christian 
Religion,     r.  That  God  requireth  no  more  but  Believe :  Other 

things 


Serm.21.  Of  Saving  Faith.  483 


things  indeed  are  required>but  they  naturally  flow  from  faith^re  infepa- 
rably  linked  \Vuhfaithy  and  faith  cannot  be  without  them  ;  faith  is  the 
«*reat  workjfGod^  anc'  commandof  the  Goffel>.  2.  That  this  is/0  Juitabh  : 
Without  faith  no  falvation  can  be  apprehended  as  attainable  by  the 
new  Covenant*,  by  it  comes  uniontOyZxA  inter  eft  in  theperfon  of  the  Me- 
diator; by  it  is  the  appropriation  and  application  made  of  what  he  hath 
done  and  fuffered  in  Tinners  behalf ;  by  it  is  acceptance  given  to  Gods 
gracious  offers  in  the  Gofpcl.  What  more  meet,and  juft,and  neceflaryp 
are  not  Gods  ways  in  requiring  faith  equal  ? 

4.  Behold  the  danger  of  ignorance  yoi  millake  in  this  great  fundamen- 
tal point,upon  which  falvation  or  damnation  havefuch  im  Tied  ate  and 
neceffary  dependance  ^  in  other  matters  not  fo  great  danger.-  Hov 
julfly  cenfurable  then  is  the  folly  of  thole  that  cannot  patiently  hear  the 
doctrine  of  faith  ,  but  think  of  time  laid  out  upon  it ,  as  Jmm  of  the 
ointments  expence,  what  needs  this  ;vafie  f  But  truly,  if  you  are  igno- 
rant of  Gods  righteoufnetTe  ("which  is  by  fai  h  in  the  Son  of  God)  you 
will  take  other  ways  in  which  ye  cannot  find  falvation,  ye  will  ye  -will  go 
ab'jut  to  eftablifhyonr  own  rightcoHfneff}^  %j>m.  io.?. 

%.T\\tufefuln?jfe  and needfnlncs  of  aGojpel-Miniftry  is  hence  manifeft. 
Faith  co  >  ethby  hearing  ;  How  inall  they  believe  on  him   of  whom  Kom.ie. 
they  have  not  heard  ?  and  howfball  ihey  hear  without    a    Preacher  ?  &c.  i  *}1  *' 
}iow  beautiful upon  the  Mountains  an  their  feet  ,  that  bring  the  glad- 
tidings  of  falvation  ,  and  as  workers  together  with  God,  buildup  pre- 
clous  fouls  in  their  holy  Faith. 

The  fecond  fort  of^/Wfliallbe  made  up  of  conjovned  Exhortation  Exhirt. 
and  Admonition9*  Admonitory  exhortations. 

Firft,  Labour  after  this  Faith,  ztifttkfyefeed  left  ihe-e  be  in  you  an  Heb,?.ii 
evil  heart  of  unbelief;  Evil  it  is  to  Go  I ,  it  dkhorioureth  him,  and  dif- 
appointeth  him ^  Evil  toui>  deprives  u?  of  our  offered  ha?pinefle,and 
bringeth  upon  us  'wife  defi ' ruction ^  certa  iaand  aggravated  condemna- 
tion ;  take  heed  of  th's  grofle/f//- murder  of  Hhbetjbf>\  make  ufe  of  the 
means  before  prescribed  for  the  begetting  and  increafe  of  Faith,  &beware 
&  oppofe  thofe  things  that  xcO.ppofite  imtoiaith:ThisF.xhortatior  h  to  a  V 
Secondly,To  thofe  that  pretend  they  have  faith.  Try  vh  ther  or  faith 
be  right  or  no:  and  to  th  s  end  make  ufe  of, and  apply  thofe  tines  and  prat 
ferths  of  faith  before  hand'ed :  f  et  fpend  not  fo  much  time  in  trying 
whether  you  have  ir,as  in  exercifing  it, (in  this  many  weak  Chriftians  are 
very  faulty;  J  and  this  will  be  the  way  to  make  all-fure  for  you,and  in  due 
time  clear  to  you. 

Thirdiy,To  thofe  that  upon  trial  find  they  have  this  excellent  grace  of 
faith.  i,  .&-• 


484  Of  Saving  Faith.  Serm.zi. 


i.  Re joyce  and  comfort  your  felves  againft   all  your  fins,  fears,  the 
worlds  troubles,  Sacans  temptations;  for  as  to  ah  rhou  arc  more  than 
-  z   Conquerour.  If  tho\ibz\iorz({j  r'ejoyce  in  hope  of  the  glory  ofG&d;  for 

'he  that  believeth  ilia  II  be  faved. 

2.B  left  God  and  boafi  »ot;  there's  no  caufe  of  boafting,  faith  is  the  gift 
of  God;  there's  caufe  of  than fgiving,  it's  the  hand  to  receive  all  other 
gifts.  If  ye  hope  for  falvation  by  faith,be  humble  and  g'ory  not,  for  boa- 
It  i  fi'n&  **  excluded  by  the  Law  of  Faith y  the  constitution  of  faith  for  the 
' 1?  falvation  of  Tinners  thereby.  If  ye  fiand  by  Faithybe  not  high-minded-,  if 
Col.i.  7.     ye  abound  inFaithy abound  therein  with  thaxkjgivingfoT  ye  ow  the  more. 
^Xivebyfaith.Pati!fzomHabak^^^tstht)ufift:alllivebyfaithy 
oic.1.17  ^  propounds  his  own  example  of  living  by  the  faith  of -the  Son  of  God. 
Be  much  in  the  attings  and  exercife  ofFatth&ndmzkz  your  lives  full  of 
the  fail  and  efficacy  0f/*;>/>;yea,peculiarly  exercife  faith  in  dependance 
uponGod  for  the  fupport  and  perfeverance  of  your  faith.Draw  down  to 
practice  what  you  know  of  faith,  and  ye  fhall  know  more  Satisfactorily 
the  Do&rine  of  faith,  than  the  wifeft  in  the  world  according  to  the  let- 
ter. Live  by  the  Faith  of  the  Son  of  God  (it  is  not  notion,  but  a£tion^  not 
word,but  life>ndthen  wait  till  faith  fhall  be  turned  into  vifionyznd  be- 
in0  perfe&ed  be  abolifhed,  having  done  its  work,  and  then  at  leaftye 
iliall  be  fully  Satisfied  concerning  it. 
^.Labour  to  bzftrong  in  the  grace  of  Faith  that  i>  in  Chrift  Jefus;  not 
iTiauM.  onjy£oryOur0Mf^y^ff>ro  avoid  thofe  anxieties  which  weaknefs  of  faith 
caufeth;  but  for  Godsfakey  that  by  ftrong  faith  ye  may  with   Abraham 
2tom.4.aC«  the  father  of  the  faithful, give  much  glory  toGod^  who  hath  annexed  glo- 
ry to  believing. 

<.  Pity  them  that  do  not  belie  vey  and  labour  to  fr  of  agate  your  faith. 
Whofe  f.ul,that  byfaith  are  themfelves  fecured,would  not  bleed  in  con- 
sideration of  the  dangerous,  yea,certainly  miferable  eftate(as  beforejde- 
fcribed)  of  unbelieving  friends,  relations,  acquaintance?  Warn  them, 
exhort  them  while  it  is  called  to  day,  pray  for  them  ;  yea  ,  ftrengthen  the 
weak  in  faith,  and  offend  them  not  by  going  to  the  utmoft  bounds  of 
yowxChrifiian  liberty.  •       „  .  ,  ,,  , 

6.  E  fteem  them  jrecious  that  have  this  precious  faith ,  ana  have  not  the 
Jam.  1. 1.  faith  of  Chrift  with  r  effect  ofperfons  :  Let  the;w  of  the  world  that  are 
Vcrfc  jr.    r:  cfj  'w  faith  y  and  heires  of  the  Kingdomey  be  honourable  in  your  efieem, 
as  they  are  in  Gods. 

REPENTANCE 


Scrm.2  2. 


?     7 


$l>    j^XiX^OTV 


48; 


REPENTANCE 

NOT  TO  BE 

*  Repented, 

Plainly  AiTerted,  and  Pra&ically  Explained  • 


A&s  5.  31. 

Him  hath  God  exalted  with  his  right  hand  to  be 
a  Prince  and  a  Saviour ,  for  to  give  repentance 
tolfracl,  and  forgivenefje  of  fins. 

Epentance  being  the  Subje&  of  this  day,  in 
the  courfe  of  this  monechs  exercife   to  be 
difcufled.-     I  muft  wave  the  Coherence  and 
Connexion  of  the  Text ;  only  deft  re  you 
to  note  ,  that  the  Apoltles  ailert  the   pre- 
rogative of  Chriit ,  as  their   Apology  tot 
their  difobedience  to  humane   commands; 
when  they  forbidden,did  proceed  ro  preach, 
and  a  reafon  thereof  is  demanded  ;  the  anfwer  is  made  in  fhorr, 
■:crwe  obeyG0&  or  man  ,  judge  ye  :    Jefa  C^r'fi  ^  exs/ted 
to  us  a  prlr.ee  and   a  Saviour ,  to  fubdue   his  enemies  by  Re* 
pentftmc  ,  and  fupporc  his  Subjects  by  Remiffion  of  fen. 

Rrr  The 


zj.8  6  Repentance  not  to  be   repented.         Serm.  22 


The  Text  prefents  us  wi:h  two  parts  confiderable. 

1.  Afpomty  Jefus  Chrift  exalted  to  be  a  Prince  and  a  Sa- 
viour. 

2.  7 he  Donah;-: ,  and  chat  is\  Repentance. 

double.  J  Re mitfio-n  of  fin . 

Anfwerableto  the  pares  of  the  Text  ,  the  Doctrines  which 
might  be  inferred  to  our  inftru^ion ,   would  be  twc. 

D^cl:.  I.  Refcntanct  and  Remifion  $f  fnncs  ,  are  the  effecial 
efts  and  advantages  of ?J 'ejus  Chris!  his  exaltation. 

Docl.  2.  It  is  the  J ole  prerogative  of  the  Lord  Jefus  ,  to  give  Rc- 
fentancs  and  Remijfion  of  fas. 

But  I  muft  not  infift  on  a  formal  difcuflion  of  either  of  thefe 
doctrines;  my  work  and  intention  being  to  unfold  , .  and  pra- 
clically  explainethe  nature  of  that  moftneceflary  (at  all  times, 
though  now  more  efpecially  )  grace  of  true  Gofpel-Repen- 
tance;  And  therefore  pretermitting  the  doctrines,  let  me 
propound  to  your  ferious  confederation ,  thefe  four  things,  viz» 
the, 

1.  Nature  1 

1   Neceffity  f^  Gofpel_Repenrance. 

3.  Notes  or  Characters  f  r         r 

4.  Next  way  or  means   j 

Firft  then  of  the  nature  of  Repentance;    and  in  opening  it  I 

ftnll  not  tr  ub'.e  you  with  the  curious  and  critical  corfiderations  of 

the  word,  or  the  various  defcriptio-s  of  the  thinf  fet  down  by 

many  found  and  pious  *  Authours:  but  briefly  propound  unto 

\~?t    $    e    you  this  general  delciipcion  ,    as  pHtit  whicfi    comprizeth  in  it 

Arcri problem    r^e  P^aUst  and  particular  parts  #  tree  Repentance,  vizi. 

Ten.jJ.r,  Ht^cpentance  is  a  grace  fuprr natural '.  whereby  the  believing  (inner 

Vw.Difa        fnfihl)  affctted    rrv.h  ,  and  afflifted  for  his  ft*  as    committed  a- 

r>t*fk*wkh  ma«  ■  (rainfi  God;  freely  confejjmgy  and  fervtmh'  begging  far  don  ^  tur- 

kLijb  !S  f         m  r^  from  %%  !^ l  °&°d. 

Inftead  of  a  logical  divifion  ,  and  difcr.ffion  of  this  defcripti- 
on,  I  fhall  diilribute  it  into  thefe  Theological  conditions,  ns  moft 
proper  for  your  capacities ,  and  profitable  for  your  inftn> 
Qbtkk 

1.  Re- 


Term. a 2.      Repentance  not  te  be  repented.  487 


1 .  Repentance  is  a  grace  juper  natural. 

2.  The  believing  (Inner  is  the  fubje&of  true  Gofpel-Repen- 
tance,  whereby  the  bdieving [inner,   &c. 

3.  Senfe  if)  and  forrow  for  fin  as  committed  againjl  Gody  are 
the  preeurfive  a&s  of  true  Repentance :  fenfibly  affected  with)  and. 
affliftedf$rhisi&c. 

4.  sA turning  fom  all  Jin  to  Gody  is  the  formality  of  true 
Repentance. 

5.  Confejfion  of  guilt  and  f application  for  pardon  ,  are  conllant 
concomi:ants  of  Gofpel- Repentance. 

Thefe  feveralConcIufions  I  fhall  briefly  anddiftin&Iy  explain, 
whereby  I  hope  you  will  well  underhand  the  nature  of  Repen- 
tance ;  and  firtt  of  the  firft,  (  vtz,.) 

Repentance  is  a  qrace  Caper  natural.     Ic  is  a   ([race  in   its  na-       -      ,  r 
ture  >  fupematural  in  its  Authour ,  OriginaI,qualicy   and  opera-      -      y 
tion  ;    Repentance  is  a  grace  in  its  nature  ;  not    only  as    k  is 
freely  given  m  of  God ,  without  the  lead  merit  of  ours ,  but  al- 
io as  it  is  a  gift  animating  and  enabling  un:o  action  -9    That  whick 
I  intend  you  efpecially  to   note ,  when  we  fay  Repentance  is  a 
grace ,  is    this,   (  piz,,  J  that  it  is  an  habit)  power)  principle  , 
firing  )  root ,  and  difpoftion  ;  not  a  bare  ,  (ingle,    and  transient 
action,  as  the  Papifts  ,  andfome  ignorant   fouls  do  imagine; 
Repentance  is  different  and  difliinSl  from    all  penitential  aits ; 
fighing,  felf-caftigation ,  and  abftinence  from  all  finful  actions, 
are  fruits  and  ex prerfions  of  repentance  ,    but  not  the  grace    ic 
felf ;   for  that  diffufeth  it  felf  into  the  heart ,  and  difpoieth,  ha- 
bituateth  ,  andenableth  to  all  a£b  of  forrow  for,  and  ceffacion 
from  fin  :   The  repentance  which  is  given  of  God ,  is  not  an  a- 
cTion,  but  power,  principle,  and  frame    or*  fpirit  :      Th;  tower 
and  prirciph  is  divine,  but  al~t  and  cxtrci'e  of  repentance  is  hii-  ' 
mane;  God  plants  the  root  whereby   man  brings   forth  fruit 
worthy  repentance,  Matth.%.  8.  Repentance  is  no  other  but  .a 
fpirit  of  grace,  animating  men  to  mourn,  Zcch.  12.  10.  Re- 
pentance is  not  the  work  of  an  houre  ,  or  a  day,  but  a  conSant 
frame,  courfeand  bent  of  the  foul,  on  all  renewed  guilt  flow- 
ing afrefh,  and  bringing  forth  renewed  a£te.    When  the  migh- 
ty hand  of  God  doth  finite  the  flinty  heart  of  man,  it  ioTerh 
itsftoneand  hardineffe  ,  becomes  pliable  to  divine  pleafure,  is 
inclined  to  relent,  and  prone  to  oiflill  its  heavenly  dew:  and 

R  r  r  2  ifiere- 


^88  Repentance  not  to  be  repented.       Serm.  22 


therefore  ic  is  called  a  grace;  as  in  its  nature  Repentance  is  a 
grace  ,  fo  in  its  Original  and  operation  it  is  fnpematnral ;  a 
grace  freelj given  pom  above,  not  acquired  by  any  means  or 
merit  of  our  own,  but  fpringihg  into  the  foule  by  the  ineer 
good  Will  of  God,  and  immediate  po.ver  of  rhe  holy  Ghoft ; 
however  Repentance  m nil  be  a#ed  ,  it  cannot  be  acquired  by 
man  •,  it  leth  out  of  the  reach  of  humane- arme,  and  mult  be 
the  effect  of  an  Almighty  hand,  even  the  influence  of  God 
himfelf ;  there  is  not  in  man  the  leaft  merit  of  condignity  or 
congruity  ,  that  can  engage  divine  juftice  to  beftovy  it :  No  ; 
T  ^  ic  is  a    gr'ol  ard  perfect  gift ,    and   ccmeth     down  fhrih  above  , 

^  and  is  given  by  the  Father  of  lights.     In  vain  do  men   feek 

Repentance  in  any  natural  meanes;  for  birth  ,  breeding ,  educa- 
tion, inftrucBon  ,  art,  knowledge,  moral  fwafion ,  friendly  ad- 
-  Com  6,7.  v^ce5  andGofpei  Miniftryit  fdf  cannot  work  it,  without  the 
immediate  operation  of  an  omnipotent  Spirit-,  that  will,  and 
that  indeed  only  can  work  above ,  and  contrary  to  the  courfe 
of  Nature;  God  only  can  take  away  the  fionj  heart ,  and  give 

Ezck  26.16.     an  ^a  *  °f  foft7'     *l  ls  c^e  **°*e    an<^  Angular  prerogative  of 
Chrirt  Jems  exalted  ,    to  give  Repentant    •    all    means  and  Mi- 
niltry  are  but  a  CHyfes  Rod,a  meerpaflive  inurnment;  only  the 
might  of  Gods  hand  can  make  mans    Rocky  heart  relent ;  Mi- 
nifters  muft  indeed  preach  in  feafon   and  out  of  feafon  ,  yet  ic 
is  but  a  per adventure  that  God  will  give  re  fen '  ancc  ,    2  Tim.  2. 
25.    In  vain  do  men  dally  with,  and  de'ay  repentance ,  when 
God  calleth  ,  determining  to  themfeivestime  wherein  to  repent, 
as  if  it  were  within  the  reach  of  their  own  arme ,   or   at  the 
command  of  corrupt  nature,  whiPft  (  God  knowerh  )    they 
may  fee   their  fet  time  (though  that  itfelf  is  doubtfftl )  and  yet 
find  noplace  for  repentance,  though  they  fak^it  with    teares  ; 
Repentance  is  not  therefu't  of  pure  ft  nature ,  nor  yet  the  ef- 
fect of  the  Law,  but  a  pure  Gofpel  grace;    preached   by  the 
T         ,  Gofpei,  promifedin  the  Gove nini  ,  fealed  in  Baptifme  ,  pro- 
IW)'p  /l?    ^  chiceid  by  the  Spirit ,  properly  flowingfrorfi  the  blood  of  Chriit, 
r>  d  fo  ;s  everyway  iupernatural  •  fo  that  every    return:ng  fin- 

1*  . i'r.l 8, 1 9.     n :l '  ^ u^  Pray  ro  ^J °d  r  ^'l  * tl-v  me 5  af*d I  fidll be  turned  ;  and 
rhe  p&ifeof  Reper.tance  obtained ,    muft  be  returned  to  God 

&  Pet.  1  3.        alo  e,  as  him  from  whom  it  hath  been  derived  y  for 'tis  a  grace 
fiiperiucuialj  ButfcccndJy, 

The 


Serm.  2  7 .     Repentance  not  to  be  repented,  48  9 


The  believing  fxnner  is  the  fub'.echof  Cjojpe' -repentance.  Who-  i.  Conclufto*, 
foevet  repemeth  ,  chargeth  hknfelf  with  guilt ,  and  muft  needs 
b:  a  (inner.  lAdzm  in  innocency  had  no  repentance  ,  be- 
caufe  no  (in;  and  the  Lord  Jefus  faith,  he  came  not  to  call 
the  righ-covu  ,  but  the  [inner  \o  repe;tn:nce  ,  Matth.  9.  12.  Re- 
turns do  follow  upon  deviations  ,  remorfe  upon  difobedience  , 
and  repentance  is  the  work  of  a  tran%reflbr. 

But  the  Subject  of  Gofpel' Repentance,  muft  be  a  believng     <f"y*^~ 
firmer  ;    alinner  not  only  of  jen:e  ,  but  alfo  of  hope)  not  on- 
jy  of  convifdion ,   but  alfo  of  confidence  $  feeing  a  pardon  procu-  |-V 
red  for  fin  committed,    fiaitk  muft  be  the  formal  qualification 
of  a  Gofpel-penitent ,  as     the  very  foundation  and  fountain  of 
true  re\cntance\  unbelief  is-the  very  ground   of  impenirency  , 
ardlock  of  obduracy.  Gods  common  complaint  of  impenitent 
lfrael ,  is,  they  believed  no-  ,  Pfal.  76.    Then  faith  muft  needs 
unlock  and  releafe  the  foule  unto  its   returne  to  God  •  for  con- 
trariornm '  eadem  eft   ratio  ,    the   reafon  is  the  fame    to  contra- 
ries.    Saint  Ambroje  calls  faith  incendlum  pamrentia ,   thefpur 
of  repentance  ;  and  the  Scripture  doth  fuggeft  to  be  the  pumpe  of 
repentance,     Pial,  130.  4.   There  is  mercy  with  tie?  ,  that  th  u 
fh  nldeft  be  feared.    Hence  it  is  that  the  objetff  of  faith  become 
arguments,  and  the    promt]  es    cf  grace  ,  psrfwafions    to  r  prn- 
tance,  Jer.  3.13.     The  approach  of  the  Kingdom  e  of  God,  is 
the  only  argument  urged  by  John  theBaptift,  and  our  Saviour,  Mar.3. 2^17- 
to  enforce  Repentance;   mercy  apprehended ,    animateth  the 
miferab!e  finner  to  returne  to  God.     lfrael  mourned  ,  but  made 
no  returne  until  1  Shecaniah  cryed  ,  7 her:  u  jet  hope  in  lfrael 
concerning  this  thing,  Ez,raio.2.     The  Affyrians  put    halters 
on  their  necks,  knowing   that  the   Kings  of  Ifraii  are  merci- 
ful.    The  Lawfhuttng  the  door  of  hope,  may  (tir  up  grief , 
and  horrour ,  but  it  ftaveth  off  Repentance;  fin   feeming  un- 
pardonable, fees  the  foule  at  a  d'ftancefrom  God,  and  finks  it 
in  defpaire.,  whii'ft  the  pardon  proclaimed  provoketh    R.b:Il-* 
fi.;K'.'iiiiiOn.      Nemo   \  off  it pcenit  nt  am    agere    nifi  cfai  sfrrayrrit 
indulge---  \am\  nahope,  i.ohAp  10    repentance,  faith  Saint  ^Am- 
b.ofe.    Repentance  is  argued  from  r  and  effected  by  the  death  of  ffZffj^^ 
Chrift;  Mounr  (ftlvAry  is  the  proper  Bochim;    the  fufiferings  erjd^p^u 
of  a  Saviour  the  fad  comments  upon  fin;  the  (ighs  and gro&nes  tmietxiomU 
cfa.  Redeemer  >  mo  ft  rending  to  r  gardlejfe  hearts?  and  the  n'm  ptijfi$iL\. 

&  r  r  3  fwcar 


a  jo  Repentance  not  to  be  repented.    Serm.  *  s. 

fweat  and  blodd  of  the  Lord  moft  foaking  and  fuppling  to  an  A- 
dama*tine  foal ;  but  faith  only  apprehendeth  and  applyeth  a 
crucified  Chrift :  Repentance  the  fouls  Pump  is  drie,  and  difUlls 
no  water,  u n till  faith  pou re  in  the  blood  of  Chriil,  and  water  of 
Gofpel-promifes ;  fo  that  Faith  mnfl  precede  Repentance,  as  the 
caufe  to  the  effect,  the  mother  before  the  daughter;  for  it  muft 
qualifie  the  true  Penitent :  It  is  a  myftery  beyond  the  reach  of  na- 
turesthat  a  Son  lliould  coexift  in  time  with  the  Father ;  but  neither 
reafon  nor  faith  can  allow  a  priority  of  the  daughter  before  the 
mother. 

I  weil  know  many  Divines  affert  the  precedency  of  Repen- 
tance unto  faith ;  but  to  my  judgment  it  is  more  than  probable  , 
yea,  pofitively  clear,  chat  w  order  of  time,  Faith  and  Repen- 
tance are  infufed  together  into  the  foul  j  m  order  of  jenre , 
and  mans  feeling  \  Repentance  is  indeed  before  faith  • 
\x&  in  Divine  method  ,  and  the  order  of  nature  ,  Faith 
is  before  Repentance  ,  as  the  Fount ainc  is  before  the 
Scream. 

Eur  it  is  objected  that  the  order  of  Scripture  doth  fet  Repen- 
tance before  faith ;  fo  in -preaching,  Mark  i.  15. Mat.-^.i.Lid^ 
3.3.  eAfts  2.38.  &  3.19.  And  Repentance  is  required  as 
the  qualification  which  muft  entitle  to  the  promifes,  remiflion  of 
fmne  is  onely  offered  to  the  penitent  ;  fo  that  Repentance 
is  the  reafon  of  faith/  and  ground  on  which  we  believe  fin  is 
pardoned. 

In  Anfwer  to  this  Objection ;    I  (hall  propound  unto  your 
Obfervation  three  Rules  which  make  a  full  and  ready  refolution 
to  it. 
~  1  1 .   Order  of  Scripture  doth  not  alwayes  conclude  order  of  na- 

*•      u  *      tnre\  in  2  Pet.  1. 10.  ffizUwg  is  mentioned  before  Election,  yet 
*  who  will  deny  EleBion  to  be  firft  in  nature  ?  for  whom  God 
predestinated ,   them  he  alfo  caJhd,  Rom.  8.   30.      Again,  in 
I  Tim.  1.  5.  The  pare  heart,  and  good  confidence  is  mentioned 
I'9'      before  faith  ;   yet  none  can  deny  them  to  be  the  effe&s  of 
faith,  which  pari ficth  the  />^^;fortotheunbelieving,^^/7/^?> 
pure  ,    but  their  very   minde  and  conference   is   defiled  ,     Tit. 
1.  15. 
2.  Mme,  2t  uUManc  fenfe  is  in  many   things   the  DiHator   of   Scri- 

pure  order:  The  Holy  Ghoft  fpeaketh  of  things  as  they  are,  ob- 
vious 


Ser m  z  3.      Repentance  not  to  be  repented.  40  T 


vIohs  to  our  fenfe  and  capacity ,  ra:her  thin  as  they  are  in  them- 
felves,  and  their  own  order :  Hence  ic  is  that  the  promifes  of 
peace,  pardon,  and  the  like  priviledges  are  propounded  unco  Re- 
pentance, as  a  qualification  obvious  to  our  fenfe,  and  evidencing 
our  faith :  Faith  and  Ekclvm  muft  be  known  a  pofleriori,  by 
their  effects,  Repentance  and  Vocation,  and  therefore  aie 
mentioned  after  them  :  For  though  we  Believe  before 
we  Repent ,  we  Repent  before  we  know  that  we  do  Be- 
lieve. 

5.  iJMifapprehnfon  of  the  nature  of  Grace ,  doth  eafilj  lead  ?  £H[e 
into  a  m'fiake  of  the  orde--  of  GrtP.ce.  Such  as  deem  common 
illumination  and  conviction  to  be  -Repentance,  and  Ajfurance  of 
pardon ,  joy  and  peace  to  be  the  formality  of  faith,  may  very  well 
place  Repextar.ce  befcre  Faith;  but  fuch  as  underhand  the  accep- 
tance of  Christ  in  order  to  pardon,  to  be  true  and  firing  faith  ; 
and  a  ceafing  from 'fin,  and  fericm  application  of  our  felves  to 
piety,  to  be  the  formality  of  Repentance,  will  plainly  fee  that 
faith  uniting  us  to  Chriif ,  and  deriving  to  us  the  efficacy 
of  his  death  and  fuffe rings ,  that  we  may  be  holy ,  doth 
Precede  ,  and  muft  needs  be  the  caufe  of  true  Repen- 
tance. 

Let  me  then  difmiffe  this  Rule  with  this  Note  or  Observation.     j*0^ 
Faith  in  its  exiftence  and  ejfential  ailcs,  bat  tv  thout  its  reflexion, 
fruits  and  efftfts,  is  the  foundation    and   fountain  of  true  Repen- 
tance. Such  therefore  on  the  one  hand ,as  apprehend  and  afient  unto 
the  H;ltory  of  the  Gofpel,and  are  fometimes  affected  wich,and  af- 
flicted for  their  iin,but  do  not  accept  of  Jefia  Chrifi  as  tendrid  to  be 
.Lord  and  Saviour , do  fix  rheir  Engine  too  low  to  force  the  waters 
of  Repertance  into  the  foul ;  yet  this  Divels faith  may  produce  a 
-  Repe-itance;for  an  Hypocritical  Repentance  is  the  refult  of 
anHiftorical  faith.    And  on  the  other  hanl,  he  that  feeks  afiu- 
rance of  his  fin  pardoned  as  .m   argument. of  Repentance,  ma- 
keth  the  effect  both  caufeard effect,  andconcludethhimfelf  in- 
to a  condition  nor  needing  Repentance ,  vybijft  he  pretendeth  to 
rceitj  hut  the  true  frame  of  a  Gofpel  Penitent,  is  by  fa- 
aithtofcefalvation  ( through  the  fotisfa&ion  of  Chrill  our 
TaviourJ  extended  to  fin  ners,  himfeif  nor  excluded;  andfercfo- 
fing  with,  accepting  of,  and  appropriating  to  hrmfelf  the  r;ene  • 
nl  reisers  of  grace,  and  terais  of  the  Covenant,  to  profirato 

"himfeif ' 


49-  liepnunci  not  t/be  refented*  ?    Scrm.a?. 

:Xdi  at  the  feet  of  mercy,  and  purfue  his  pardon,  urttill  by 
agsof  Tmcere. Repentance,  he  affure  himfelf  his  aimed  achappi- 
v&ffc  is  attained,  and  (hall  vvkh  certainty  be  poiTeffed  ;  and  io  he 
experienced  in  himieif,  and  evidenceth  unto  ali  others,  that  the 
bdicvingUnneristhefubj^of  Gofpei  Repentance ;  and  now  I 
puifc  to  the  third  Concluilon  confiderabie  in  the  nature  of 
Repentance. 
a  Conclufiift,  'Snfe  of,  and  [orrow  for  fin  as  committed  againfl  Godyare  the  fr.o- 
cpffivc  acls  of  true  Repentance. 

"Tr-Ae  Rej-emance  fas  mott -Divines  determine  )  doth  confift 
in  two  parts  >  ( viz,, )    Humiliation  and  fanverfion ;  the  catting 
Cor  'i.ii.  down  the  heart  for  fin,  and  the  catting  off  fin  :    A  Repenting- for 
hwl'rn<£&-  ti-.icL  annexe  and  fin,  with  grief,  fhame  and  anguifh ;  and  Kef  en- 
a«c?<ri*.  tihgfiom  iniquity,  Acls  8.22.  and  from  dead  >w£j,Hebr.6.i. 

Revel.  9,  1Q-  Thts  difti^ftion,  or  rather  dittribution  of  Repentance,  isnoton- 
\A*3  yjx'w-    jy^i^tatedby  the  denominations  of  Repentance,  which   in  the 
■■r-i  i.     Hebrew  is  called  Nachamy  An  irking  0  \  the  foul ;   and  Tefh-ub- 
T\2iwr\      b;iy  At  mi ng  from  iniquity;    fo   in  the  Greek  ,   Metanelia  y 
tf#r*p&**''    After-grief ;  and  Mztcmia  ,    After-wit;   and  in  the  Latine , 
Mswwi*.  -     pamtentidj    and  Refipifccntia ;  the  oneexprefling  the  fenfe  and 
forrowof  the  foul;  the  other,  the  retrogradations  and  returns  of 
it  from  fin  ;  but  the  Scripture  a-fo  doth  clearly  fuggeft,  nay,  fpeak 
out  tbefe  diftinA  parts  of  Repentance,  Humiliation  andtonve- 
fioiii  requir  r.g  fometimes  the  one,  fometimes  the  other,  when 
Repentance  is  the  duty  to  be  discharged  ;  calling  fometimes  for 
faflirg,  weeping,  and  walking  in  fackdrtb  and   afkes  ;    nay,  the 
rending  of  the  heat,  and  not  the  ga  mm  s>  Joel  2. 11,  12.  and 
fometimes,  and  that  very  commonly,  for  turning  to  the  Lord; 
nay,  the  whole  work  of  Repentance  is  in  Scripture  expreiied  by 
Humiliation ;  in  the  promife  of  pardon  to  the  penitent,  their 
Repentance  is  defcribed  to  be  an  humbling  of  ti  e  uncinumcifed 
hearty  and  acceptance  of  the  punfhmentof  their  (ir,  Lev.  26. 
41.     So  when  Rchboam  and  Manaffch  Repented,  they  are  on- 
ly (aid  to  hnmbl:  thmfehes,  2  Chron.  12.6.  &  33.  2.    And 
under  the  Gofpei  we  read  of  Repentance  for  Jin,  as  well  as  from 
Jin;  and  'tis  denominated  godly  /W*p,  which  worketh  Repen- 
tance :  iCor»  7.  Io.     Working  not  only  as  a  caufe  but  comple- 
ment, perfecting,  finishing,  and  compieating  Repentance,  and 
therefore  the  Apoftle  James  requires  them  that  drav  nigh  t* 

G0jy 


Serm.i*.       Repeat  wet  not  to  1?j  repented.  493 


G  >d,  and  clean  t  ihur  b  art,  and.  purifie  their  hands,  ti.at  they 
he  affl'fad,  m-mrn  and  weep,  and  humble  t htm  elves  under  the 
hand  of  God,  Jane>  z.  8,9,10.  And  the  Covenant  of  Grace 
promising  Repentance,  doth  expreflfcic  felf  by  thefe  two  ads; 
you  Jkall  fee  the  evil  of  jof-.r  wayes  ,  and  loa  h  y.tirjelvts  he- 
iatijc  of  your  iniquities  and  abominations  :  And  I  w  11  put  my 
Spirit  within  pa,  and  caufe  yon  to  wal^in  my  ways,  E2sk.;6. 

27,51. 

So  that  according  to  the  exprdTions  of  Scripture,  as  well  as  the 
experiences  of  the  Saints,  Humiliation  of  the  io*l  is  antjfcntial 
aft,  and  eminent  part  of  Refentan  e  ;  and  this  is  that  which  I  in 
the  del  caption  do  denominate  fenfe  of,and  forrow  for  fin,as  com- 
mitted againtt  God,  thereby  intending  to  note  unto  you,  that  the 
foul  mutt  bz  humbled  that  will  bz  lifted  up  by  the  Lord; 
and  his  humiliation  doth,  and  mutt  confilt  of  th:fe  two 
parts ,   Conviction  and  Contrition ,    fight  of,  and  forrovv  for 

fin. 

The  firft  part  of  humiliation  is,  A  Spirit  of  Conviction,  or  fight  of  Fjrft  of 

fin  in  every  penitent  font,  which  is  no  orher  than  the  operadon  of  the  humiliation. 

Holy  Ghoft  opening  the  blinde  eye  10  fee  the  deviations  of  th; 

foul,  and  die  dett ruction  inevitably  attending  the  perhftance  in 

it;  this  ad  of  Repentance  and  Humiliation,  is  no  other  but  the 

Prodigals  return  to  himjelf  in  fen fe  of  his  own  ttarving  condici-  Luke  ij.  17. 

on,  whil'ft  his  fathers  fervants  have  bread  enough ;  the  arrival  of  R 

the  Law  unto  the  reviving  of  fin  in  T^auls  fenfe  and  feeling  ;     om,7,*< 

the  communing  -with  our  hearts %  that  we  may  tremble,  and  not  pfel.4.  y. 

fin;  a  fearching  and  trying  our  ways,   that  we  may  return  unto 

the  Lord;  a  fmiting  in  the  thigh,  with  awhat  have  we  done}  Lam-3-S9* 

the  fmiting  0;  <Davids   heart,  with  an  I  have  finned  againft  the  2Sam  24*10. 

Lord ;  the  judging  0-  our  felves,  that  we  may  not  bz  judged  of 

theLord;  the  Spirit  of  bondage,  which  goeth  before  the  Spirit 

of  Adop:ion  :  In  a  word,  it  is  the  fouls  ferious  ere&  on  of  a 

Court  in  its  own  breart,  and  letting  confeience  in  the  Throne, 

and  making  a  judicial  pro cede  to  defcry  and  determine  its  eternal 

condition  ^  in  order  to  which 

1.  It  {f reads  before  it  felf  the  Law  of  God,  as  that  wh  ch 
muft  be  the  Rule  of  life,  and  reafon  of  death  and  condemnation; 
the  will  of  God  dictating  duty,and  diffwading  iniquity ;  awarding 

ompence  according  to  obedience  or  difooedience  :  In  a  word, 

S  f  f  deter- 


494-  Repentance  not  to  be  repented.      Serm.  22. 

determining  of  men,  Thus  di*4ndlive9  or  tint*   d»  and  tyl 

thjslwillbeworfhipped,  and  you  ihall  be  rewarded  ^  in  this  if 
you  tranfg rede,  you  (hall  bt  thus  punilhed;  thefotil  teeth  clearly 
that  the  Law  is  in  nature  and  neceffity,  a  Sthdotfnafk'er  to  trihgm 
unto  Chrifiy  whii'd by  ferious  conhderation  of  its  genuine  fenfe, 
and  due  extent  the  foul  ttandeth  convinced  this  n  du  y  tnfrjmd  ; 
this  is  fin  inhibited, ;  herein  if  I  offend,    not  only  in  deed  and 
word,  but  thought  or  imag  nation ,    I  am  a  Traufgrejfjr  bound 
nrJir  fuitt>  and  the  expectation  of  judgment  •,  thus  the  CO.tl*ng 
of  the  Law  into  Pants  minde,  becomes  the  rev  valof  (in;  and 
Joftah  his  reading   in  the  Law  of  Mofes^  led  h;m  to  the  trem- 
Dlings  of  heart,and  renting  his  garment  before  the  Lord,  2  Chron% 
34. 1 8,  \g\    For  as  indeed  wi  hour,  the  Law  there  is  no  tranfgrefli- 
on,  fo  without  the  knowledge  of  the  Law  there  can  be  no  con- 
viction ;    ignorance  of  Divine  flea'ure   is   the  great  obftruttiori 
ef  Repentance;  and  therefore  the  Prince  of  this  world  doth  dairy 
endeavour  to  blow  out  the  light  of  the  Word,or  to  blinde  the  eyes 
of  thefonsof  men,  that  they  may  not  fee,    and  be   converted] 
but  God  fends  his  Prophets  ri(ing  up  early,  and  fending  them  to 
read  the  Law  in  the  ears  of  men,  that  Ifrad  maf  fee  his  finne , 
and  Judah  her  tranfgreflioui   The  firft  a&  of  Repentance,  is  the 
falling  of  the  fcales  from  off  the  Tinners  eyes;  the  firft  language 
of  a  turning  foul,  is  Lord,  what  wou'de/i   thou  have  me  to  do} 
So  that  the  foul  humbling,  felf-examinant,  feeing  the  Law  to  be 
holy,  juft  and  good,  that  which  muft  be  the  rule  and  reafon  of  its 
condition',  i tbeirg  to  arraign  and  condemn  it  felf,  becomes  ftu- 
dious  of  the  Law  in  its  full  fenfe,  and  dwt  extent,  in  commands , 
pronations,  promifes  and  threats,  and  fets  before  its  eye  every 
particular  precept,  and  pondereth  the  righteoufneiTe  of  t  ha:  God 
who  hath  declared  a  curfeagainft  every  one  that  continuetb  no:  in 
the    Law   to    do  it;    and    fo   by  the    jiiifirkation   of,    and 
inTght  to  the  Law  of  God,  exeketh  the  foii   to  felf- reflexion  , 
una  is  cosdrained  to  cry   out  what  have   I  done  ?   whereup- 
on it 

2.  Surve'gheth  the  fafl  courfe  of  his  own  life;  fummoneth 
toother  all  faculties,  powers  and  merr.bers  of  both  foul  indbo- 
dy,  to  make  rehearfal  of  his  paft  converfation,  in  word,  thought 
and  deed,  andtogivc  anexaft  account  of  their  conformity  or 

disagreement 


Scf  m.  7  2  •    Repentance  not  to  be  rep  en  ted.  4  g  5 

difagreemont  with  the  Law  of  Godeftablifhed,  and  rule  by  which 
it  mull  be  judged;  and  now  he  communetb  whh  bis  hear:  ,   con- 
fidereth  his  ways,  exammsth  him  d.  ,  makes  an  exacl:  comparifor, 
of  his  life  with  (Jods  Law,  layeth  the  lire  dole  to  h's  carriage; 
andfoconvincethhimfelf  of  his  deviations  and  irregularities,  in- 
fomuch  that  fin  revival),  and  he  djeth ;   guilt  appeareth ,    and 
grief  a'nd  ilia  me  aboundeth ;  his  own  heart  condemns  him  as  diso- 
bedient, and  a  Tranfgreffor  of  the  Law,  that  he  is  contained 
to  cry  out,  What   /  (hotdd  do,  I  have  not  done-,  and  I  have  left 
undone  what  I  ought  to  have   done.     I  have    finned    againft  the  ^otn'7-?f- 
Lord  ;  if  God  be  feyere  to  mark  what  is  amifie,  I  cannot  abide  in 
his  prefence  j  for  I  have  not  only  offended  in  part  of  his  holy  Law, 
and  broken  the  lead  of  his  Commandments,  but  I  hive  violated 
the  whole  Law,   and  am  a  Tranfgreffor  again!*  every  Command; 
nay,he  cometh  on  this  confiderarion  to  be  convinced,of  his  anomy 
and  ataxy,  the  pravity  of  his  nature,  that  enmity  to  the  Law, 
which  is  implanted  in  his  very  being,  and  that  irregularity  where- 
by evil  is  ever  prefent;  but  to  do  good  he  hath  no  minde;  fothac 
he  mufl  needs  cry  out,  I  have  finned,  and  mud  return,  or  elfe  I 
perifh ;  now  reproof  finds  ready  acceptance  from  him  ;  the  Mi- 
nifters  of  God  iliall  meet  with  no  murmuring,  if  they  cry  unto 
him  Thou  art  the  man;  for  he  is  apt  and  ready  to  draw  up  a  Bill 
of  Inditement,  and  read  a  large  accufation  againll  his  own  foul, 
his  iniquities  now  finds  him  out,  and  foil  oweth  him  everywhere, 
that  it  becomes   alive,  and  appears  againft  him  with  vigour, 
not  admitting    the    lead    of    Apology  ~(Jput    leading    him 
to    Condemnation  ,    and    laying   hirnfSpen    to   the     Curfe 
due    unto    them    that    break    trie    Law  ,    and  therefore  he 
now 

;.  Sentenceth  himfelf  as  accured  of  God,  and  kotn-i  ovrr  t9 
Divine  fury ;  the  conference  of  h's  guilt  concludes  him  u  der 
the  condemnation  of  the  Law,  that  he  feeth  caufe  ro  wonder  at 
his  very  being,  concludeth  himfelf  unworthy  the  lead  of  mercy  , 
and  God  to  be  juft  in  the' greated  ol  judgments  which  lie  upon 
him;  and  fo  proceedeth  to  judge  himfelf,  and  feal  up  his  own 
foul  under  the  curfe,  (landing  u  der  the  continual  expectation  of 
Gods  fiery  indignation  to  be  revealed  from  heaven  ;  determining 
itfelf  a  debtor  to  the  Law,  andasfuch,  liable  to  juftice,  and  in 
it  felt  unable  to  make  the  lead  fatisfa&ion  ;  fo  that  now  the  foul 

S  f  f  2  doth 


496  Refentdritt  notiobcrtfettitd,     Sttm^z. 

dorh  rot  only  aflent  unto  the  Law  as  true  in  all  its  threats ,'"  but 
app'ye&  them  unto  himfelf \  cohfelTmg.ur.ro  him  belongs  fhame 
an&tfrfrifttfibrt*,  heIkhd\hbrrou:,  wo  'and  eternal  mifery,  that 
he  lcnoweth;fqt  how  to  efc-ape,  biit  if  God  proceed  againft 
him',  he  is  moftmiferab!e-?nd  undone  forever;  ancfTSis  con- 
tained with  an^uifh  of  foul  to  c.-yorx,  WhatihaH  I  do  to  be 
•  laved  I 

This  is  then  the  fM  part  of  humiliation  ,  when  the  foul  in 
this  due  order,  and  judical  method  of  conv;cYion',  is  brought 
to  a  fight  of  fin,  to  fee  God  offended,  the  Law  violated,  the 
foul  damned  and  deftinated  to  everiaftng  woe -,  if  not  Redee- 
med by  the  mercy  of  a  God  ?  who  hath  eftablifhed  Jefus  Chrjft 
his  Son  to  be  a  Lord  and  Saviour",  to  gve  '  Rcm'J]i»n  and  Re- 
fektMtcty  and  fo  it  proceeds  to  the  forrow  for  his  (in  as  committed 
againft  God. 

The  fccond  part  then  of  penitential  humiliation  ,  is  contrit'- 

humiliation.  *'> ' or  l0?roW  for  f*  &  committed  again  ft  God:  Herein  the 
foul  is  not  only  acquainted  with,  but  ajfl&td  for  its  guilt,  fee- 
tth  rot  only  that  it  is  a  finner,  but  forrorveth  under,  and  is 
afhamed  offo  fad  andfinful  an  eftate ;  the  (tony  heart  is  bro- 
ken ,  the  Adamantine  foul  diffolved ;  he  rends  not  his  garment, 
but  his  heart,  andgoethout  and  weepeth  bhterly  :  He  feeth' 
with  Jhame  his  many  abominations ,  and  rendeth  with  foul- di- 
ftreffing  forrow  and  anguifh ,  the  Curfeof  the  Law  that  is  due 
unto  him ;  and  confidereth  with  almoft  fouf-d:ttrafting.  de- 
fpaire,  the  doleful  eftate  into  which  his  fin  hath  refolved  him  4 
for  he  Teeth  God  withfyhom  he  is  not  able  to  plead ,  to  be  high- 
ly offended,  and  therefore  miift  with  Job  confeffe   that  he  is 

Job  40.4,  j.  n  t  able  to  an  freer  when  God  rtfroveth  ;  he  is  vile,  and  muft  lay 
his  hand  on  his  no'th;  though  in  his  pride  he  hath  ^f)jM!f> 
yet  new  he  hath  noanfrveri  yea,  twice ,  but  he  dare  proceed  no 
further.  Well,  feeing  that  all  contending  wkh  God,  is  but  a 
da  lining  counfel  by  ivrrds  wi  hont  [{now/edge ,  and  fp  he  be-" 
comes  fubmiffe  anclfilent  under  the  fadde ft  of  affliction  infli^Ved 

FfaV^i.4.         by' God-  "Crying  out,   t^Aguinf  th*c>    the:  ot.ly  have  1  finned', 

lam  3.55?.  j\nrj  wly  fro::  Id  a  living  man  complaine  for  the  yur.'if:ment  of 
his  fin  ?  the  foul  is  in  it  felf  ,  confounded  0:1  the  fenfe  that 
God  claps  lis  hands  again  ft  him  for  his  Jin,  therefore his  he  At 
cannot  wdnre  }  or  his  hands  be  ftreng ,  E2ek,  22.  \ 3,1;4-     Com- 

funfiion 


:erni2  2.   Repentance  not  to  be  repented.  497 


pun&ion  of  fpir'tisthe  only  condition  of  the  convinced  Peni- 
xfixit\  hefeethhe  isi'ablc  tqthe  curfe  of  the  Law  %  and  his  on- 
ly outcry  is ,  *f/wx  (hall  we  do  t*  be  faved  i    He  being  con- 
vinced tha:  he  hath  crucified  the  Lord  of  life,  is  pricked  at  ih: 
L-art;  and  in  all  approaches  unco  Gxi  he  is  aflumed  and  a:iu- 
zed,  beciufe  a  man  ■>]  pllnud  lips;  nay,  fadly  feeing  that  tin  !&•*■*• 
ove  rip  reads  him,    his  very   right  ewfnejf;  is  as  a    rnenfrruou*  jfa  ^4  6 
cloth-,  he  like  the  poor  publican,  (tands  afar  off,   and   ckres 
not  fo  much  as  lift  up  his  eyes  to  heaven ;    and  his  only  note 
and  ecchois,  Lord ,  be  m.ruful  to  me  *finner\   hehumbleth  Luke  rS.fi^, 
himfelf  under  the  hand  of  God,  as   having  deferved  the  mod 
heavy  of  plagues ;  his  haughty  fpiric  is  now  laid  low  within  him, 
he  is  wholly  refoivedinto  forrow,  even  goal \y  for -row ;  ir  is  his 
grief  that  guilt  is  on  his-  fpiric ;   but  his  greater  grief,  that  his 
fin  i6  gone  out  against  God  ^  a  gracious  and  an  holy  God  y  a  juil 
and  an  holy  Law  ;  his  forrow  is  a  forrow  of  candor  and   inge- 
xiuty;  not  fo  much  that  he  is  liable  to  the .  Iafli,    and  obnoxi- 
ous to  the  curie ,  as  that  a  Father  if  offended ,  the  image  of  his 
Qod  defctd-,  his  grand  complaint  'S  ,    I  have  firmed  again!} 
God]  his  foul-affli&ion  ,  and  heart-trembl:rg  is ,  God  is  offer.- 
ded-,   the  frown es  of  God  link  deeper  ,    and  feize  more  iadly 
on  his  fpirit ,  than   the  fharpeft  of  his  fufferingsj   his  earneit 
cry  is  for  the  joy  of  Gods  falvat ion  ;    be   is   not  only  affllfted 
with  the  terrours  of  the  Law,  which  he  confeflethbdongeth  to       •**  Ilj 
him  ,  but  is  melted  with  merciful  Minulrarions  of  the  Gofpel  of 
which  he  is  fo  unworthy ;  hz  cannot  lool^unto  Cbrift  but  with 
a  ffirh  of  mo-crning,  moved  by  the  ftrengthof  the  remedy,  to 
fee  the  hefghth  of  his  ma'ady ,  and  by  the  dolor   of  a  Saviour,  Zzc^1>1o. 
made  fenfibie  of  the  depth  of  h;s  mifer'e  ;   by    the   mercy  and 
love  manifefted  tofo  great  afinner,  he  is  Jed  to  mourn  over 
a  gracious  Savirur,  like  (JMarjt  CMagdalene  ^    he  lovtth  much, 
and  manifefteth  it  by  lamenting   much,  becanfe  much  is  for-  Luke  1'  *0 
giv~n. 
I  Thus  then  the  believing  (inner    comes  home  by   weeping- 
cro{fey  findes  convicVion  ,  and- contrition  ,  antecedaneoiss  ad'ts 
unto  his  conversion  ,  a  fenie  of,  and  forrow  for  his  fia,    pre- 
curfive  parts  of  his  Repentarfce ;  and  God  holds  thi^  method  in 
g  ving  Repentance  fo:  fundry  wife  and  gracious  ends  which    he 
hath  propounded  to  be  effected.    As, 

a.  Tq 


4  9§  RepentaKc*  not  to  be  repened.     Serm  .  o 


I.   To  fuit   them  for  ,    and  engage  them  to  \et   an  efleem  en 
Chrifi  Jefaf  ,   and  the    T\jmiffion  if  fin   in    him.     The  whole 
need  not  the  phyfician ,  bat  the  lick,  and  Chriic  came  not  to 
call  the  righteous co  repentance,  but  the  finner,  Mat.  9.  12. 
The  hunted  bead  fl^s  to  his  Dzn  ,  and  the  purfued  Malefr&or 
to  the  homes  of  theAIrar,   the  chafed  man-kilier  to  his  City 
of  Refuge,  fo  the  humbled  finner  unto  JefusChrirt;  like  Pant 
{laine  with  the  fenfe  of  fin  ,  and  conftrained  to    cry  out,     O 
wretched  man  that  1  am  ,   who  fall  deliver  me  from  this    body 
of  fn  f  it  {bonfeeth  and  faluteth  Chrul  for  his  Saviour,  with 
Rom  7.14^5-    a'n>  /  thanl^  (j  od  through  feftu  Chrisi  ,  /  have  gained  the  vi- 
tlorj.    The  weary  and  heavy  laden  are  the  men  invited  to  Chrifi: 
Mar.  11. x8.     f0r  cafe  and  refrefhmen: ;  for  indeed  fuch  on  y  feek  him  ,  and 
can  be  fatisfied  in  him  ,  and  duly  favour  him;  the  full    ftcmach 
of  aproud  "Tl.anfee^  loachs  the  honey-comb  of  Chrifi  hisrigh- 
teoufneffe ;  vvhiPft  to  the  hungry  appetite  of  the  humbled  hn- 
ncr  ,  the  bittereft  paffio:s  of  a  Saviour  are   exceeding  fvveet; 
the  deeper  the  fenfe  of  mifery  ,  the  fweeteris  the  fenfe  of  mer- 
cy.   How  acceptable  is  the  fountain  of  living  waters   to  the 
9cus  oleum  non  chafed  panting  heart ,   and  the  blood   of  Chrifi    to  the  thirfiy 
infundit  nipt*  [ou\  and  conscience  fcorched  with    the  fenfe  of  Gods    wrath! 
vas  covritum.  tfe  broken  and  the  contrite  heart  is  the  only  Sacrifice  accepta- 
Ben*  ^je  t0  qoc]  .    tne   vvounded    Samaritan    is    the    fit   object   of 

his  companion  ;  a  CMarj  Cfrtagdaiene  cannon  but  love 
much  ,  when  looking  on  her  fins ,  (lie  feeth  much  is  for- 
given. 

2.    To  fct  them  at  enmity  with  fin  ^    and  in  due  fubmiffion  to 
his  f acred  mil.     Sin  is  narural  to  the  fons  of  men  }  and  only 
fmart  for  it  will  make  us  fick,  andwill:ng  to  be  rid  of  it :  un- 
till  God  bring  Ifrael  into  affliction  ,   they  regard  him  not ,  but 
then  they  fe\him  daily,  Hofea  $.14.     An  unbroken  finrer is 
as  unfit  for  GodsinftrucYqn,  as  40  unbroken  Colt  for  the  fad- 
die,  or  unfal  lowed  grourd  for    {cQd.     CManafeh  his    Bonds 
tk  Cluon.33*1*  break  in  him  the  power  of  his  fin;  and  the  fhakings  of  the  prifon 
to  the  heart-ake  of  the  Jaylor '     makes  him  pliable  to  divine 
j&.  1*.  30.     pleafure ,  what  frail  I  do  to  be  laved}.  Senfe  of  fin  is  a   princi* 
pie  of  fubmiffion  under  atfi;£t:on  ;    Khyfrculd  a   living  m/w 
c  ctnplaine  for  the  funi foment  of  his  fin}    Sins  reviral  unto  remorfe 
of  conference,  confirains  "Taais  outcry,  O  wretched  man  that 

I 


Serin.  2  2.       Repentance  not  to  be  repent  ed,  499 

/  am  ,  who  /hall  deliver    me  from  this  body  oc  corruption  J    the 
humbled  heart  gives  an  heedyeareto  divine  inftru£hon ;  They 
*re  not  ftiff-necl^ed ,  but  give  their  hand    to  the    Lord  to  be  led 
by  him,  zChron.  30.8.  and  therefore  God  will  teach  the  hum- 
hi    his  way,  Pfa.25. 9.     A bruifed  heart is  like  fofc  waxe pre- 
pared for  divine  impreflion  ;  fo  that  to  the  end  Chritt  may  be 
of  eikem    as  a  Lord  and  Saviour ,  the  penitent  foul  mutt  on  dut 
conviction  cry  out ,    Wherewith  fh alt  1  come  before    t,e  Lord, 
and  bow  my  {elf  before  the  High  God?     jha&  I  come  before  him 
wit'    burnt-offerings  ,  with  Calves  of  a  year  old}    rvill  '.he  Lord 
be  pleafed  with  thoufands  of  Rams  ,  or  t*uih$nfanA  rivers  of  oy It  > 
fhall  J  give  myfift-b^rn  for  my  tranfgreffon ,  or  ihs  fruit  of  my 
body  for  the  Jin  of  my  font}   Micah  6.  6,  7.      And  to    the  end 
we  may  befetagaicift  fin,  it  mutt  LUng  the  conference ,  andfo 
work  us  into  a  vvillinsneffe  to   do   or  iuffer  the  VViHof  God, 
making  us  with  earnettneffe    and  refolution  ,  cry  whan  prick- 
ed at  the  heart ,  what  frail  wm  do  to  be  fiv.d>    fo  that  a    light 
of,  and  forrovv  for  fin  as  committed  againtt  God,  are  parts  of, 
and  effentalto  true  repentance;  only  before  I  pafle  from  this 
Co.iclmion,  let  rt  benot.jd,  that  they  are  yrec*rfiv€ *&s ;  Re- 
pentance cannot  bj  configured  without  them  ;  bat  chey  arerrf- 
curftv  ,  fuch  as  al waves  ^o  before  ;   fometimes,  yea,  too   often 
(  at  leaft  infhevv  and  appearance  )   wi  hout  true    Repentance. 
Judas  is  convinced  of,    and  catt  down   for  {in  unto  utter   de- 
lpaire,  crying  out,    /  have  finned  in  betraying    mn  cen     blo&dD 
And  -^4h..b  may  humble  himfelf  in  all  external  expreflions,  and 
many  internal  operations  of  the  foul,  and  yet  never  be  turned 
unto  the  Lord.     We  may  not  indeed  deny  that   humiliation  , 
cfpecially  in  the  external  ails  and  expreffions  goeth  many  times 
without  convcrfion   and  compk ated  repentance  ,   and  fo  we 
rnuf}  needs  conclude  ,  Conv  Bion  is  not  true  grace ,  or  an  eft  ate 
of  faying  I  olinejfe\  but  that  fad  complaints  of  guilt  may  pafiefrom 
Reprobates  and  damned  loules;  yet  we  mutt  remember,  Kefan 
tttnee    r  c  :iverfon  nev'f  go.th  without  humiliation ,  fieht  of,and 
jorr-v  fcr    vn?\     In  the  order  of  nature  men  mutt  be  convin- 
ced  of,  and  confounded  for  the  evil  from  which  they  are  con- 
verted; we  ca-  not  hate  and  avoid  the  evi    we    do  no:  k  ow, 
and  know  to  aftiidt  us;  a»ndthe  order  of  Scripture  doth  alwaycs 
czll  to  a  communing  with  our  hearts  3    that  we   may   ftand   in 

awe, 


5oo  Repentance  not  to  be  repented.  Serm.2z. 


awe  ,  and  not  {in  ;   Pfol.  4.  ^.  a  [earchlng  and  trying  &ur  waycsy 
before  we  cum  unto  the  Lord  ;  the  Law  mutt  do  its  work ,  as  a 
Schoohnaficr  ,  to  every  loule  that  is  brought  toChrilt;  and  the 
Gofpe  ever  fends  the  pricks  into  the  h:,art  offuch  as  repent  un- 
•*to  remi;fion  of  fin  ,  Acts  2. 37,  3  ?.  and  the  fpirit  of  bondage, 
'  before  the  fpirit  of  Adoption  ,  of  power,    Jove,  and    a  found 
Btitfde,  Ron§.$.  15.  Preaching  Repentance  is  the  opening   the 
blind  eye,  and  the  bringing  the  Prodigal  into  his  right  rninde, 
that  inthefenfe  of  his  fad  eftate  ,  he    may  go  unto  his  father 
and  feek  mercy.      The  work  of  the  Word,    is  to  make   them 
fmer s  of  Jenfe ,  that  fhall  come  to  Chri-fl:  for  cure #r*  caft  down 
all  frmd  imaginations )  and  every  high  thought  which  exalteth 
it  [elf ,   and  [to  bring  into  obe.'d  nee  to  Chrifi  ,     2  Cor.  10.  <$. 
to  ajf'ccr  men  with  gm!t  and  danger y  that  they  may  with  ferven- 
cy cry,  What  {bad  r?e  do  to  be  [aved?    to  convince  that  the 
iillies  of  deach ,    will  be  the  end  of  the  way  in  which  they  now 
walk ,  that  they  may  flee  withdefire,  and  returne  without:  delay. 
In  a  word,  to  affeft  the  heart  with    the  high  tranfgreiTions  of 
Gods  holy  Law  ,•   the   difobedience  of  a  gracious  Father ,  and 
offence  done  to  infiniteneiTe ,  that  the  foule  may  down  on  its 
knees ,  proftrate  itfelf  at  the  foot-ftoole  of  mercy,    fly  to  Je- 
fusChriAas  its  Redeemer,  Surety  ,  and  alone  fatisfaction  ,  and 
fo  fue  out  its  pardon  by  a  ferious  return  to  God  ;  and  thefe  are  as 
it  were,  the  pangs  of  xhz  New  Birth,  natural,  and   neceiTary, 
though  fomerirr.es  abortive  and  mifcarrying;the  firft  part  of  fin- 
cere  repentance  ,  though  not  alwayes  iuccefleful  to  perfect  and 
compleat  it;  for  although  we  muft  not  call  the  convinced  con- 
[cieme  a  Gofpel- Convert,  yet  the  Convert  \%  alwayes  convinced; 
ienfe  of,and  forrow  for  fin,is  no  infallible  fign  of  faving  grace;yec 
faving  grace  andiincere  repentance,  is  never  wrought  without  a 
fight  of,and  forrow  for  fin  as  committed  againii  God;  for  this  is  the 
precurtive  a&  of  true  repentance  •,  and  whenever  God  will  feale 
up  u ne'er   impenitency  ,  he  flops    the  parage   and  poffibiiky 
of  humility,     making  the  eare  heavy,   and  the  eye  dim,  and 
the  heart  hard ,  left  they  lhould  iee  with  their  eyes,hear  with  their 
eares,  and  be  of  humbled  heartland  fo  be  converted,Afe.i  5. 1  j. 
And  fo  much  for  the  third  Conclufion  •,  but.  again,in  the  nature  of 
repenunce  we  muft  Note, 

v  Turning 


Scrm .  a  a.       Repentance  not  to  bt  repented.  $01 


Turning  p o, a     il  In  to  God ,     is  the  formality  of   trtte  r^pen-r  +.Co*clufmt 
lance.     Sincere  conversion  is  :he  fumm*  total*  y  and  ratio  for- 
mal Is  of  a  Gofpel-^en  rent ;  Remorfc  for  fin  without  a  return; 
from  fin,  will  arfordyouno  comfort;  fin  is  an  aver f on  from      * 
God;  and  repentance   z  cow. r  fir*  to  God;  the  common  call  of    ' 
iinners  unto  repentance  ,  is  to  tum^  and  return  to  GW,  Ifa.44. 
22,  5>j7-  Jer.4.  i,  18,11.  and  many  other  places  ;  whenever 
repentance  is  promiiedor  predicated,   and  fpoken   of  in  Scri- 
pture, it  is  ordinary  by  this  terme  ,  of  turning  ,    *nd  returning 
to  the  Lord,  Iia.  19.  22.  Ifa.^9.  20.  and  thac  not  only  in  the 
Old,  butalfo  in  the  New  TeiAamcnt  ,  1  cpet.z.    25.  fVe  mere 
like  fljeep  that  were  going  aftray  ,    but  are  -novo  returned  unto  the 
Sheplrrd  and  Bifhop  of  cur  foxles.     Every    Tinner    is  towards 
God  ,   like  Hagar  refitting  the  Will,  and  then  running  from 
the  preience  of   her  Miftreffe ,  until!  by  the  Angel  of  the  Co- 
venant, called  to  repentance,  andcaufedto  return  by    weep- 
ing-crotfe,  and  fubm:t  under  his  hand.    Like  Travellers  we  are 
out  of  the  way,  and  running  upon  our  mine,  and  had  need  to 
call  one  on  another,  Come,  snd  let  us  return  to  our  God,  Hof. 
6.1.     Like  the  Prodigal  we  are  out  of  our  wits,  untill   by    a 
fpirit  of  repentance  we  recover   cur  found  mind ,  and  return 
to  our  Father ,  from  whom  we  have  madly  run  away ,   fo  that 
the  very  formality  of  repentance ,    is  returning.    AH   J 
conviction  and  confeflion ,  nay,  contrition  and  condemnation 
will  not  conftituce  a   Gofpel-penitent   for  want  of  eoxv:rjtc7r. 
Repentance  when  it  is  true  and  faving,  makes  the  miner  ficly 
fmite  en  his  thigh  ,  and  fay,  What  have  I  don:}  and  fpeedily 
to  face  about  and  fay  ,  /  will  do  fo  xo  more  ;    the    Gofpel-p> 
nitent  is  a  pofitive  Changeling,'  no  more  the  fame    ha  wis, 
Old  things  We  done  away  ,     a'i   things  are  become  nr.v  ;   he  is 
really  and  throughly  changed;  not  in  his  fubftance ,  as  the  Fa- 
milies fondly  fancy;  nor  in  quantity,  meafure,  and    degree, 
as  common  Chriitians  too  commonly  dreame  ,  but  in  quality, 
nature,  frame,  and  difpoiition ;  the  foul  and  body  in  regard  of 
thai:  etfence  ,  powers,  faculties,  proper  and  natural  a£i)ns, 
remaine  the  fame  after  that  they  were   before  repentance  ;  for- 
rovv,  fear,  joy,  love,  deiire  ,   natural  paflions  and  affections , 
are  indeed  altered ,  not  annihilated,  reikaaed  ,  nay,  regulated, 
no:  ruined  ;  but  the  whole  man  is  in  refp^ft  of   property  ,  b:nt 

T 1 1  and 


c;  o  2  Repentance  not  to  be   repented.        Serm.  2  2 , 


and  cifpoficion  no  more  the  fame,  bur  a  very  Changeling,  thac 
it  ma)  be  laid  of  them  as  of  Onefmus  in  time  pad,  unprofitable , 
but  now  profitable,  Philem.  il.  Or  as  of  the  fyrinthians,  they 
were  Thieves,  Fornicators,  Idolaters,  Adulterers ,  Effeminate- 
Covet t4£t  j  Drut\?rds,  Rev  Hers,  Ext o  t loners,  What  nor;  but 
they  aft  wafk'd,  they  ere  clean' cd>  tl.cy  are  faMfred  \  the  ve- 
ry bell  of  men  before  the  grace  of  God  their  Saviour  appear,  by 
the  working  of  Repentance,  and  renewing  of  the  Holy  Ghoft, 
are  as  the  Apoftles  themielves  were,  Fo?li(hi  Dijdedient ,  1)e- 
ce>ved ,  ferving  divers  tufts  and  pkafures  ,  feheUUfu  to  Gods 
holy  will,-  running  from  his  gracious  prefence  ,  and  continually 
going  aftray;  but  when  by  the  grace  of  Repentance  they  fee,  and 
are  fadned  for  their  aberrations,  andfinful  courfe,  they  ipeedijy 
return  from  ail  (in  to  God;  fo  that  turning  is  their  general  aft 
and  bu  tin  die,  and  it  conf.fts  of  two  parts  anfwerab'e  tothe  terms 
about  which  it  is  converfan  t,  and  they  are, 
Receffion  from  fin. 
Reversion  to  God. 

Or  as  the  Prophet  (  in  the  Name  of  the  Lord  ) 
phrafeth  it  ,  a  ceafing  to  do  evil,  and  learning  to  do  well, 
Ifa.  1. 16,  Or  the  wicked  mans  for  faking  his  evil  way,  and  the 
unrlght.om  man  his  thoughts,  and  returning  td' the  Lord,  Ifa. 
55.7.  Or  as  the  Apoftle  James ,  a  cleaning  pur  hands  you  (in- 
ners,and  pi.rglngyour  hearts  yott  double-minded ;  and  dravvin0  nipfi 
unto  the  Lord,  James  4. 8.  The  work  of  Regeneration  do'th 
confift  in  putting  off  the  O I d,and putting  on  the  New  man.  It  is 
not  being  conserved  to  the  World,  cr  fajhioned  ac.o  dlnrr  to  the 
tuft  of  } gxorar.ee )  but  being  transformed  by  the  re  new  i  no-  of  our 
7k  inde,  to  be  holy  as  God  is-holy,  Rom.i  2.2.  1  Pet.  1 .  14,  I  5. 
Firft  part  of  so  that  the  firft  parr  of  Conversion  is  a  Receffion  from  all  fin  ; 
which  the Pfalmiif  caiieth,  a  departing  from  iniquity,  Pfal.  74, 
iCn  14,  37.  27.  as  the  original  word  will  bear  ir,  a  fibftrafting  from 
fn,  that  the  number  and  increafe  of  it  maybefmalJ,  and ^at  the 
»    -T   ,  »  length  amount  to  juft  nothing  ;  and  as  the  Prophet  Ifaiah\  a  re,.- 

I  \cLhO~ClLcJ?  a,1>-     r  r  '  i  i        <■>  ••  i         i     •  r  •  .  . 

ffl  mmtSv  .fagfa"*-™**''  as  the&£tuagmt  rendrethit,  nrtfiing,  andbe- 
v>^V.  ing  quiet  from  the  practice  of  iniquity,  fo  in  I[a.\.i6.  and  at  af- 

ter a  forf.kjng  if  Lis  evil  ways,  utterly  deferring  and  relinqui- 
shing fin,  ifa,  jj,  7.  this  is  that  which  the  Apoftle  calletri  a 
i&fting  off,  fiingingfromuswUhdeteftation,  and  anger  the  works 

of 


£enii.  2  z.      Repentance  not  to  be  repented.  503 


of  d.ir^e^Txov.i  ?.i2.fo  as  never  m  re  to  havcf  Ho  vfklf  with  the 
unfruitful  works  if  da>k^effe^  but  rather  reprove  thiin  >  Ephef, 
5.  8.  May,  it  is  aja  Apoiiatie  from  fin  co  break  League  with,  and 
violate  all  chofe  bonds  in  which  we  (land  bound  to  proianeflcj 
and  with  raize  and  refolution  rebel  agiinll:  the  Soverai.,n:y  of  fin 
which  it  hath  e^ercifed  over  us ;  it  we  will  call  on  the  Name  of 
the  Lord,  and  become  hii  Siib;ecb,  we  mult  recede,  rebel  a- 
gaintffin,  bid  open  defiance,  and  proclaimc  open  war  againft  it, 
notwuhilandingallthoie engagements  that  lie  upon  us;  Ct  him 
depart  faith  our  Tranflation,  in  the  Original,  Apo  tatize  from^A8'"?7"  *** 
unughteoufneiTe,  2  Tim,  2.  to.  Sin  bach  an  incereftih,  and  en- 
gagement upon  men,  by  nature  they  are  ob  liged  to  follow  it,  and 
the  whole  man  is  too  much  devoted  to  purfue  and  obey  the  di- 
ctates of  Jtift  ;  but  Repentance  difchargeth  all,  and  turneth  the 
h  hole  man  into  an  eftrangedneffe  to,nay,enmity  agairft  lin;fo  that 
both  foul  and  bodkin  faculties  and  members  c'o  withdraw  from 
fin,the  thoughts  are  now  no  more  engaged  to  contrive  and  devife 
iniquity,  nor  the  heart  to  embrace  it,  or  hands  to  ail  it ;  ths  m  ru- 
bers of  the  body  are  m  longer  yielded  to  b:  the  inflruments  of 
unrigntcoufneffe  ;  but  the  contrary  is  no,v  effected  by  Repentance. 
In  a  word,the  penitent  foul  recedes  and  turns  from  all  fin.  Fi:u\B7 
the  afprehenfion  of  his  minde\  feeing  lin  and  its  iinfulnefle  ,  he 
difcerns  the  contrariety  of  it  to  the  Image  of  God,  by  the  Law, 
which  is  by  the  Spirit  of  Repentance  engraven  on  his  heart  •  he 
now  knows  fin,  which  he  never  knew  before;  he  difcovereth  a- 
bundanceof  evil,  in  what  he  deemed  exceeding  good;  he  now 
feeth  he  finned  to  the  damnation  of  his  foul,  in  what  he  thought 
to  have  been  good  fervice  to  God  ;  he  is  now  freed  from  error, 
and  readily  difowns,  anddamnethasdefperately  wicked  what  h* 
fometimes  allowed  and  argued  for  as  eminently  good  ;  with  Jobs 
proud  friends,  when  penitent,  feeth  he  hath  need  of  Gods  par- 
don, and  fobs  prayer  for  the  very  things  he  fpake  for  God;  and 
like  pharifaical  Paul ,  feeth  horrid  un/ighteoufneffe  in  all  his 
felf-ri^hteoufneffe  of  which  h?  had  taunted  ;  fo  that  fin  (hall  no 
more  impofe  on  his  judgment,  but  he  will  try  all  its  dictates,  and 
difcover  the  falfehood  that  is  therein.  Secondly,  By  the  *lre» 
ralon  of  his  will  and  affections  ;  that  he  fnall  not  more difallow, 
than  deteft  the  finfulnefieof  fin  ;  he  no  footer  feeth  his  iniquity  , 
but  he  hathcth  hlmfelf  becaufe  ef  his  abominations  ;  fin  Was  ne- 

T  t  t  2  vet 


*  04  Repentance  not  to  be  repented.       Serm.  2 a . 

ver  fo  much  the  obje6l  of  his  afteitions,   as  now  it  is  the  object 
of  his  pafllons ;  what  he  before  lovedy  defired,  delighted  in,  he 
row  by  Repentance  hatethy  fearethy  envieth  -with  David ,    //? 
hauth  every  fa Ife  wi<y,and  the  very    workers    of  iniquity ;  if  he 
be  fuEprifed  by  the  difficulty  of  his  eilate,  or  diftemper  of  his 
minde,  with  an  act  of  fin,he  loaiheth  himfelf  becaufi  of  it,  and 
with  &t  hi  profefierh,iV<?  the  thirds  that  I  would  not  do ;  the  very 
exiftency  of  fin  in  him,is  his  intolerable  bu.rden,0/>  wretched  man 
that  I  amywho  (hall  deliver  me  from  tins  body  ef 'corruption, ,is  his  out- 
cry fdeath  is  defired,becaufe  he  would  (in  no  more;he  would  rather 
be  redeemed  from  his  vain  crnv:rfatio/tj\\m  from  wrath  to  comes 
penitent  ^4n  elme  had  rather  bein  hell  without,  than  in  heaven 
wi-:hhis  iniquity,  and  therefore  he  yet  recedes.    Thirdly,  Into 
an  abllinence  from^  nay*,    aftual  re  ft  fiance  of  fin  •   he  puts  away 
the  evil  of  his  doings,  fortakes  his  way,  abftains    from  the  ap- 
pearances of  evil;  be  is  now  afhamed  of  what  he  hath  fome  times 
acted  with  eagernefle  ;  he  now  preacheth  rhe  Gofpel    he    fome- 
time  deftroyedjand  biefleth  the  name .  heblaf^hemed  ;  he  is  not 
only  retrained  himfelf,but  he  labours  to  reclaime  others  from  ini- 
quity ;  nay,  not  only  is  his  hand  with-held  from  fin,  buc  his  heart 
is  fet  againft  it ;  hisftudyis  to  tpmifie  his  eartily  m.mbcrs%  and 
his  refolution  that  fin  ihxli  not  raigne  in  his  mor  al  body  ,   that 
he  fh-jhld    hey  it  in  the  iafi  tfareof ;  he  is  careful  to  avoi  i  ail  oc- 
cafions  and  inducements  unto  evil,  he  fearerh  to  make  pmvlfon 
for  the  prfkj  to  fult.ll  the  lafi  thereof ;  his  hearty  prayer  is,that  he 
may  not  fill  imo  temptation,  but  be  delivered  from    uit\   here- 
fifteth  ail  iinful  aflkilts,  ftriveth  aga'nft  fin  tint,  very  bloody  his 
righteous  foul  is  grieved  for  the  fins  of  others ;  all  his  compl  int 
Ender  forrows  is  againft  fin  ;  his  care  is  co  be  rid  of  Cmfiisfear  of 
falling  into  fin. 

So  that  theGofpef-penitent  maketha  perfect  recefllon  from 
finy  all  fin^  fin  in  its  kjnd?y  not  in  its  ff.ries  or  degree  ^  not  O"'- 
ly  this  and  that  fin,  but  fin  which  is  contrary  to  Gods  Law  and 
Invge,  beitfinfmall  cr  great,  natural,  and  near  allied  unto 
him,  it  is  his  care  to  keep  himfelf  from  his  <n»n  1-iiq-i'ty^  the  fin 
of  his  complexion,  calling,  confutation,  or  co-didon  ;  he  will 
not  indulge  his  right  eye,  or  righ  han J  in  opposition  to  Go  is  ho- 
lindfe  \  No  plea  fu  re,  profitot  honour  tell  w'llingly  hire  him  to 
the  kail  iniquity  ;  the  penitent  eye  judge  th  fin  by  its  complexion, 

nor 


Serm,  2 s .     Repentance  not  to  be  repented.  50$ 


not  its  compofitioii ;  by  ids  colour,  not  by  ics  weight ;  he  deter- 
mines of  ir,not  by  companion  wi:n  it  felt,  but  ics  non-conformi- 
ty to  Gods  Law ;  fo  that  if  you  fay  of  any  thing  there  is  fin  in  it , 
you  have  laid  enoogh  to  fee  the  Gofpel  penitent  againft  it ;  for  he 
is  tumid  ft  m  all  evii'l  yet  rake  along  with  you  thiscau:ionary 
Note  ,  thai  you  run  not  into  finfnl  defpaire  and  defpon- 
d^  cy ,    in  obiervinj   your   penitent    ReceiTion   from   finne. 

S'ws  cxifteuc),  and  fomctimes  frev.ilsncy  ,  is  confident  with  a      Caution* 
penitent  rectjjior?)  and  timing  fie**  it.    Sin  may  remain,  though 
it  doth  not  raigne  in  a  gracious  foul,     who  is  there  that  lives  , 
and  fins  n  t  :  If  wc    ay  ft*  &  not  in  us,  we  are  lyars ,  and  the 
t  #th  u  not  in  11s.     The  ri-htcous  themfelves  often  fall;  AW-, 
the  Preacher  of  Rcp.n  rs>ee  to  the  old  World  ,  becomes  the  fad 
tatter k  of  n.r/ie y    to  the  new  World.    Penitent  Paul  hath 
cacfe  ro  c0nXpfait*9  tfhen  I  wrvJd  fo  good ,    evil  is  freftnt  with 
rrn  :  bin  abides  in  our  fouls,  whii'ft  our  fouls  abide  in  our  bodies ; 
fo  long  as  vve  live  we  mutt  expect  to  bear  the  burden  of  corruption- 
hn  exins  nrncbe  :cf  Saints  by  way  of  fuggeftion,  natural  incli- 
nation, and  violent  inhigarion,  and  enforcement  of  evil;  and 
fotaki  gadwnta^eof  the  difficulty  of  our  efhte,  and  diftempe: 
of  our  minds,  it  drives  us  f  onetimes  into  moft  horrid  anions,  e- 
ven  Davids  Adultery,  or  Peters  denial  of  Chrift ;   v\hich  of 
the  Saints  have  not  had  a  fad  experience  hereof  •  nor  mtift  it  feem 
to  us  (trance;  for  Repentance  doth  not  cut  down  fin  at  a  blow; 
no,  R  is  a  c  >tiftant  militation  ,    and   coarfe   of  mortification ;  an 
habir  and  principle  of  perpetual  ufe,  not  action  of  an  houre,  o; 
littler  me,  as  we  have  Noted  before  ^  it  is  a  receffion  from  Oak 
all  our  days,  though  fin  run  after  us ;  if  once  we  be  perfectly  freed 
from  fins  aifaults,  we  ih.'ke  hands  with  Repentance  ,  for  we  need 
it  no  more  ;  lb  that  let  it  no:  be  the  trouble  of  any  that  fin  is  in 
them,'  butler  it  be  their  comfort  that  it  is   fli  untied  by  them; 
that  you  fall  into  fin,  fa>le  nor  in  yourfpirits,  let  this  be  your 
iiipponyhat  you  flie  from,  fall  out  with,  and  fight  againtt  fin  ;  the 
true  penitent  doth  evidence  the  rruth  ard  ftrengrh  of  h;s  Repen- 
tance, by  not  adm'tixg  (ins  dictates  without   refinance  ;    not 
aftirtg  Cms  precepts  wiihoutrchlhn ce\  when   he  devifeth  evil, 
bu  mir.r?di  k  to  fe  ve  tm  Law  of   Cj ' od ;   and   he  approve  th  of 
tharasgood;  he  doth  what  he  would  not ;  the  Law  in  his  mem- 
bers 


5  o6  Repentance  not  to  be  repented*    Serm.  z  2  4 

bers  rebels  againtt  the  Law  of  hismir.de,  and  leadeth  him  cap- 
tive ;  and  therefore  he  ?b  des  not  under  fins  guilt  or  power  with- 
out remote  ;  if  he  be  drawn  to  deny  his  Matter,  he  goeth  out,ar.d 
neejeth  bitterly;  he  is  in  his  own  eye  4  trucked  max^  whil'tt 
oppretted  with  a  body  of  corruption;  nay,  he  retireth  not  into 
finful  fociety  without  refining  ;  his  foul  foon  thinks  he  hath  dwelt 
too  long  in  Mcfhcch^  and  in  the fTexts  of  Kedar;  the  wicked 
are  to  him  an  abom:narion ;  whilTt  then  any  foul  maintained!  this 
conflict,  and  fovilibly  difalloweth  what  he  fometime  doth;  he 
may  fafely  fay  it  is  no  more  /,  but  fix  that  dwell  th  in  me ;  for 
fm  Je-,  vaxts  J0H  are  to  whom  yon  y'n  id  jour  fclves  ,  e  -vants  , 
Rom.  6. 1 6.  and  comfortably  conclude  that  as  a  Gofpel-peni- 
tent  he  turaeth  from  all  fin;  and  that  is  the  firtt  part  of 
the  formality  of  Repentance,the  fecond  naturally  followerh,and 
that  is, 
q^^a  nirrre      Revtrfion  to  Gody  a  reception  of  Cod,  God  and  God  only, 

jecona  part  v;i  ,  ,  .  ,   .  *  j  ' 

convcrfion.  becomes  tne  adequate  object  of  Gofpei  Repentance  ;  man  by 
fin  hath  his  back  on  God;  by  Repentance  he faceth  about  ;  all 
fin  doth  agree  in  this,  that  it  is  an  aver/ion  from  Gody  and  the  cure 
of  it  by  Repentance  mutt  be  conversion  to  Gtd;  when  God  calls 
for  tn  e  Repentance,  it  is  with  an  if  thou  wilt  return  O  Ifraely 

Ter  4.  i.  return  unto  me ;  and  when  Repentance  is  promifed,  it  is  pro  mi- 
fed  that  the  children  of  Ifrael  (ball  return  ,  and  feehjhe  Lord 
their  God,  and  David  thei-  King,  and  fh all  fzar  th?  Lord  and 
his  goodncjfe,  Hofea  3.  5.  And  when  they  provoke  one  ano- 
ther to  Repentance,  it  is  with  a  come  let  us  return  unto  th? 
Lord  1  and  when  provoked  by  others,  it  is  to  return  to  the  Lord 
their  God)  Hofea  14. 1.  and  when  God  calleth  ,  and  chaigeth 
their  Repentance  with  hypocrifie,  it  is  with  this  complaint,  They 
cryedj  but  not  unto  me  ;  and  they  returned,  bxt  tot  Unto  th?  moft 
High,  Hofea  7. 14, 16.  The  Gofpei  penitent  turneth  not  from 
fm  to  liny  as  do  the  prof  an: ;  nor  from  ttnful  rudeneffe  to  common 
civility ,  or  only  moral  hone  fry,  as  do  the  civil  hone  ft  mm;  but 
unro  piety  1  ails  of  Religion,  unto  God :  God  is  the  fole  object 
of  his  affecYion  and  adoration ;  the  true  penitent  is  proftrate  at 
the  feet  of  God,  at  him  oxly  that  pardonjth  iniquity  ,  tran-grcf- 
fionandpm  And  pliable  to  the  pleafu re  of  God  ,  as  him  only 
that  hath  prerogative  over  him;  the  whole  man,  foul  and  body 
is  bent  for  God,  and  purfueth  communion  with,  and  conformity 

to 


Sent!  23.      Repentance  not  to  be  repented.  5  07 


1  Pec,  2, 


to  God;  not  only  doth  Repentance  turn  us  from  what  is  grie- 
vous and  contrary  to  God ;  but  unto  that  which  is  agreeable,  and  S 
acceptable  Cod  ,    the  mind?  return  th  from    the  deviling  of 
evil,  to  the  review  of  the  minde,  and  will  of  (jod;  from  fitting  pfj 
in  the  feat  of  ihefcorneful,  brito  meditating  on  the  Law  of  God       '  '  V'  *3i' 
nghtandday,  his  earneft  oar-cry  is,  Lord  \    what  wonldeft  tkouAet**!*. 
have  me  to  do}  for  he  is  transformed  in  the  fpirir  of  hisminde 
to  prove  what  is  the  good  and  accept abl:w: II  of th:  hord\  Rom. 
12.  3.  and  full  well  knoweth  iris  life  eternal  to  know  God,   and 
Jefus  thrift,  and  therefore  having  once  tatted  that  the  Lord  is 
gracious,  he  as  a  new-born  babe  defireth  the  fimere  milk,  of  the 
Word\  Gods  Word  is  his  great  delicht,  and  beautiful  in  his  eyes 

are  their  feet  that  bring  dad  tydin^s  from  Zion.     The  will  and  n . 

rr  n  -  u     -i  r  ,    -  j         ,  Kom.io.15", 

affeuions  return  trom  all  evil,  unto  a   re  olm ion ,  ar.d   ready    ac- 
ceptance of  1  he  ^o:d,  and  acceptable  will  of  God  ;  not  only  do:h 
theGofpel  penicenr.  pray,  wherein  1  have  done    amtf  do  thou 
(hew  it  me,  1  will  d>  fo  no  more',   but  alio  ffteak^  Lord,  for  thy 
few  ant  heareth ;  for  ic  is  wholly  refolved  into  the  will  of  God 
approving  what  is  good,  prizing  every  ail  of  worfhip,  and  pur- 
pohng  an  exact  obiervanceot  it,  fmcerely  praying,  Let  thy  will 
ire  dor.e  on  earth  a4  it  is  in  heaven  ;  and  accounting  it  his  m:at 
and  drinks  to  do  the  wiH  of  God',  his  defires  and  affections  run 
out  to  Cod,  and  God  ahne ,  there  is  nothing  in  a  1  the  earth   to 
be  compared  with  God,  nor  any  in  heaven  acceptable  to  the  foul 
heftdes  God,  Pfal.  7?.  2^.    The  Lord  becomes  his  very  dryad  and 
delight ;  he  re;oyceth  in  the  Lord,  and  continually  feareth  before 
him";  fuch  are  his  affections  row  towards  God>tbat  he  e'en  leave  all 
to  follow   him,  father,    mother,   fitters,  brethren,   wife,  chil- 
dren, lands,hci.fes •,  nay,  life  it  felt  becomes  nothing  in  rtfytv 
of  Coi.    AGofpel  penkent  ftards  convinced,  that  if  any  man 
love  the  world,  the  love  of  the  Father  is  not  in  him,    1   Joh.  2. 
I-f;     And  if  any  man  loie  any  thing  better  than  thrift  ,    he  is 
not  worthy  of  him,  Matth.  io.^.anclfohe  accounteth  all  things 
d'tffe  and  dung  in  companion  of  Chrift,   Phi!,  7.7.     The  Lord 
is  hi >  cbieiviT  among  ten  thoufand,  his  all   in  all  ^  and  fo  his  onf- 
ward  man  Is  ready  in  the  utmoft  of  endeavours  to  do   the  will  of 
God  ;    he  is  vv*  o  ly  refighed  to  Divine  pi  *afure,  to  do  or  frffer  a- 
nytbing:  Cod  fhall  not  erjoyne  what  his  attempts  and  utmoft 
induQryfliallnotbetoperforme,  or  inflict  what  he  £hall  not  in 

patience 


580  RtffvtatM  not  to  h  npented.        Serro.ajj, 

patience  and  ii lent  fub million  endure;  Repentance  is  no  other 
pct,  i  i,        than  the  obedience  of  faith  ;  the  penitent  Romans  do    obey  from 
the  heart  the  forme  of  found  wcrds  unto  them  delivered ;  or  as 
'Eit  op-yaj!-    tne  Greek  bears  it,  into  which  they  are  delivered  ;  as  in  a  mold 
J>jv^?  ™mV  which  leaves  its  ihape  and  impreflion  on  that  wh:ch  palled  through 
%P  '         it,  Rom.  6.  1 7.    For  the  ftony  heart  removed,the  Law  of  God  is 
imprinted  in  the  foul,  the  Spirit  of  Repentance  makech  us  wall^ 
Ezek.3. 16.       lH  G°ds  way  ,  and  to  do  his  Statutes.     The  command    of  God 
carrieth  the  truly  penitent  contrary  to  the  commands  of  men;nay, 
corrupt dictates of  the;r  own  foul,     f  feph  dare    not  (in  againft 
God  for  all  Pot  if  bars  pofTefTion-,  nor  Daniel  flack  his  devoti- 
on for  fear  of  a  Lyons  Den ;  nay,  it  is  irkfome  to  a  penkent  Pe- 
ter, to  be  once  and  again  provoked  to  obedience,  as  half  angry, 
Joha  a  1.  17.  he  cannot  but  cry  out,  why  Lord,  thou  knowefi  I  love  thee;  he  is 
ready  to  execute  Divine  prefcription  agai  ft  the  utmoft  of  oppo- 
sition; he  never  defireth  other  Apology  than  whether  we  obey 
Go  I  or  man  ju^ge  ye  •  for  Chriftis  exalted  to  be  Lord  and  King, 
to  give  Repentance, '&c.     Not  only  doth  he  believe,  but  isalfo 
ready  to  fuffer  for  the  fake  of  Chrift  ;  he  is   contented   to  be  at 
Gods  carving,  as  unworthy  any  thing -,  under  ftiarpeft  forrowshe 
Pfal.  3?.  $>        ls  dumb,  and  openeth  not  bis  mouth  becaufe  God  did  it;    in  fad- 
deft  difafters  he  complains  nor,  becaufe  he  hath  finned  againft 
a  Sam.  16.10.  the  Lord;  let  Shimey  curfe  him, he  is  qna\  nay, grieved  at  the 
inftigations  of  revenge,  for  that  God  hath  bid  Shimey  curfe;  in- 
all  his  actions  and  enjoyments,  hr  is  awed  by,  and  argueth  not  <*- 
gawft  god.    However  he  may  with  Hezskis.h,  flip  and  fall  in 
his  life  time,  yet  the  fupport  of  his  foul  at  death  isy  Lord,  %j- 
member  I  have  talked  before  thee  with  an   up right  and  perfect 
heart,  and  have  done  that  which  wot  right  in  thine    eyes ,    I  fa. 
3".  ?.     And   with  Paul,  he  may  finde  a  Law  in  his  members 
rebelling   againft    the   Law   of  his   minde  ,    yet   can    thank- 
God,  that  with  his  minde  he  fe<ves  the  Law   of  God  ,    Rom. 

So  that  true  Qofpel  Repentance  doth  not  only  convince  and 
caft down,  but  t  hinge  and  convert  a  (inner?  (enfe  of,  and  forrow 
for  fin  as  committed  againft  ( -od,  are  necetfary  ar.d  elfential  parts, 
but  not  the  whole,  or  formality  of  Repentance  ;  ro,  rhar  is  a 
turning  fr cm  fin,  all  (in  unto  God,    only   unt  ■   a  C,  od ;  it  ir.cKi!- 

geth  not  the  leaft  iniquity,  nortaketh  up/hortof  the  Iftrd*  it 

ftayeth 


Scrm.  a  3 •    Repentance  net  to  be  repented.  5  q^ 


ftayeth  not  with  Jehu  at  the  extirpation  of  Baal  ;  but  with 
He^ekiah and  j  ofiah,Rcftrcth  thePaff cover, the  nor/hip  of  the  Lord; 
and  that  is  the  fourth  thing  confiderable  in  the  nature  of  Re- 
pentance. 

The  fifth  and  laft  condufion  is,  Corfeffion  of  fin,and 'foyer  for  $.  Cotu!«]?o*> 
its  pardon,  are  constant  concomitants  of   true  Repentance.     The 
true  penitent  is  not  only  the  (inner  6rft*fe9  but  of  hope,   and 
therefore  a  fuppliant  at  the  Throne  of  Grace,   proftrate  at  the 
foot-fiool  of  mercy,  confeffing  fin,  and  filing  for  pardo  i ,  free- 
ly accufing,  and  fully  condemning  it  felf  before  God  ;    every 
penitent  foul  comes  to  God,like  Benhadad  to  die  Ki'  g  of  Ifraely 
rviih    an  Halter   about   his    Xff£^>    PraFnS  >    Forgive  ui  our 
tretfajfes.     David  is  n6  fooner  brought  to  Repentance  by  Na- 
than, but  he  is  brought  on  his  knees  before  the  Lord,   with  an 
I  hove  finned  before  the  Lord,  2  Sam.12.15.     Returning  Ifrael 
mult  take  with  them  words,  and  fay,  Receive  us  gracloufly,  take  a- 
way  all  iniquity;  Ajhur  fin  all  no:  jave  m  ,   we  will  not  ride  upon 
Hordes,  neither  will  we  fay  any  more  to  the  workjf  our  hands, ye  are 
our  gods,  Hof.14.3.  When  the  Prodigal  comes  to  himfelf,he  goeii 
to  his  father,  and  cryeth,  /  have  finned  againfi   heaven  ,  and  a~ 
gainfl  thee;  I  am  no  more  worthy  to  be  counted  thy  fon ;    make 
me  oi  one  of  thy  hired  ferv  ants,    Lu\.  I  £21.  Confeffion    of,  and 
prayer  for  fins  pardon,  are  fu  ch  kifeparable  concomitants  of   Re- 
pentance,that  the  whole  work  of  Repentance  is  expreffed  by  them, 
as  if  they  were  the  formality  thereof;  thus  when  Repentance  is  the 
refultof  Gods  chattifements, God  obferves,  if  thej (hall  confeffe 
their  iniquity,  and  the  iniquity  sf  their  F  others, their  trejf  iff e  where" 
by  they  have  treffiajfed  againfi  me, and  that  they  have  walked  contra- 
ry unto  me,  then  will  I  be  merciful^  Lev  it.  26.  40.    When  Achan  is 
called  to  Repentance,  he  is  required  to  give  glory  to  God,and  con- 
fejfe his  iniquity,  Joth.J.lS.  and  fo  Ifrael  is  required  only    to  ac- 
knowledgeher  iniquity,  that  fhe  hath  tranfgreffed  againfi  the  Lord 
her  God,  and  hath  fcattered  her  wayes  to  the  Br  angers,  &c.  Nay,the 
very  promife  of  pardon  to  the  penitent,  is  entailed  on  an  humble 
fuppliant  confefTion  of  fin;/f  we  confeffe  our  iniquity, he  is  merciful 
and  gracious, ready  to  forgive  us  our  fins,i  Joh.1.8.  So  that  there  is 
no  coming  to  God  but  with  confeffion  of  fin,and  prayer  for  its  par- 
don,and  indeed  there  is  great  reafon  that  thefe  fhould  accompany 
true  Repentanee, becaufe confelfion  and  fupplication  are; 

U  u  u  Firft, 


*io  Repentance  not' to  be  repented;  Serm.2i. 


pirft,  The  vent  of  gr\er\  they  give  eafe  and  quiet  to  the  penitent 
perplexed /W ;  convi&ion  concealed,  is  like  a  burning  bile,  in 
which  the  ill  humours  in  a  mans  body  do  rancour  and  fwell, 
bum  and  pain  the  whole  body,  as  willing  to  be  gone,  and 
orily  giv&n  eafe.bj?  being ■  lanced,  '  open'd  ,  and  let  out  by 
cbnfeflibja  and  (application  ;  guilt  concealed  ,  is  like  the 
wir.de  confined  in  the  bowels  of  the  earth,  making  roaring 
ruptures  and  dreadful  earthquakes ;  unconfeft  fin  is  the  fpring 
of  horror,  and  principle  of  all  amazement ;  David  found  it  fo 
on  his  fad  experience,  PfaL  32.  5.  when  I  kept  ftlcnce ,  my 
bones  waxed  old  through  my  roaring  all  the  day  long  , 
but  I  acknowledge  mine  iniquity  •  until!  then  he  could  find  no 
•  comfort. 

Secondly,  The  vomit  of  fin ,  fo  Origen  did  ufually  call  con- 
feflion ;  for  it  is  the  loathfome  rejection  of  fin,  an  eafmg  of  the 
foul  by  evacuation  of  what  burdened  it ;  crafting  up  with  grief  and 
pain  what  we  can1  off  with  deteftarion  ,*  confetfion  is  the  emptying 
the  foul  of  (in  by  exprefTion  of  all  paflion  againft  it  felt;  accufa- 
tion  and  condemnation  turn  the  heart  and  whole  man  againft  (in  % 
fhame  makes  us  fhun  evil ;  the  penitents  in  the  Primitive  times 
did  confefle  their  iniquities  to  God  in  the  fight  of  the 
Church,  and  if  they  again  relapfed  into  the  fame  fin, and  apofta- 
tized  to  their  old  courfe,  were  faid  to  return  with  the  Dog  to  his  . 
vomit)  and  the  Sow  to  her  wallowing  in  the  mire  ,  2  Pet. 
2.22.  •     - 

Thirdly  ,  The  vindication  &f  Gods  jufiice  in  all  the  afflifti- 
0:1s  by  him  .inflicted.  David  acknowledged ,  and  cryeth  out, 
Againft  thee ,  thee  one/y  have  I  finned,  and  done  this  evil  in 
thy  fight  y  that  tiou  may  ft  be  jvftified  when  thou  jfeaksft  >  and 
c 'ear  when  thou  judge ft ,  Pfal.  51.  3.  and  therefore  confcffion 
i-s  faid  to  be  a  giving  glory  to  God.  Jofh:  7.  19.  Jerem. 
15.  \6.  It  quel's  all  quarrelling  paflions  agSinrt  God,  illy 
*'  *  fh:p'ld    a    living    man  complain?     a    win  for   the  jnnifhm'ent 

cf  his  fixne.  The  language  of  a  confefling  penitent  is  , 
Thou  hasi  pmifhed  us  leffc  then  cur  Intern  tes  do  de- 
frrve  ,  Ezra  o.  13.  And  to  us  belong  Co.  funon  of 
f.ice ,  but  to  the  Lord  belongeth  Kighteo.ufneffe ,  Da- 
wn 

Tti 


Scrm  2*.    Repentance  not  to  be  repented.  511 


Fourthly, The  voice  in  which  G W  i*  wetl-p  leafed  >Go&  loves  to  fee 
his  people  with  ropes  about  their  necks.  Only  acknowledge  thine  in'.- 
qu'ty  is  Gods  demand;  this  loon  meeteth  with  acceptance.  / 
have  fimed ,  is  nofooner  fp  ken  by  David,  but  the  L  d  *lfi  zslm.  lh  x^ 
hath  mken  away  thine  iniquity  is  replied  by  the  Prophet ;  my, 
David  can  wkneffe,  timjatdl  wiU  canfefo  and  thofi.forgaveft  p^a'-32-  f« 
mine  ihiqtiity.  God  will  nor  ftay  his  correcting  hand,  uritill  the 
ftubborn  heart  tckpenfledge  his  iniquity ;  but  then  he  will  do  it;  Levici*. 
the  companions  of  God  give  an  affectionate  check  to  the  (harpesfl 
corrections  of  his  children,  if  but  moved  by  their  corfeffion  and 
complaint;  Ephraim  cannot  fooner  relent  unlet  Gods  hand , 
thin  he  recent  of  his  anger.  I  heard  Ephraim  bemoaning  him- 
felf,  faying,  /  was  as  a  Bullo.k^unaccufiomed  to  the  yoke  3  / 
was  ajhamed ,  /  was  confounded ;  turn  me  ,  and  I  (hall  be  tur- 
ned ,  moves  Gods  very  bowels  to  pity,  Is  not  Ephraim  my  dear  f  on} 
Is  he  not  a  plea f ant  childef 1 will  [urely  have  mercy  upon  /i/Z^Jer.^i. 
18,19,20. 

We  fee  then  that  there  is  much  reafon  why  theGofpel-pen'tent 
muftbeaconfeffingfuppliant;  but  before  I  paffe  this  Conclusi- 
on, let  me  briefly  propound  unto  you  the  Rules  which  muft  guide 
our  Confeffion,  evidencing  and  accompanying  our  Repentance  ; 
and  they  are  thefe. 

1.  Confeffion  muft  ffring  from  Convitlion,  and  Jpread  it  (elf 
unto  Condemnation.  Soul-fenfeof  guilt  unto  fighing,  muft  make 
the  tongue  fpeak  of  it  unto  fhame  ;  compunction  of  fpiric  muft 
be  expreffed  by  ^application  ••  Then  (h all  you  yemember  yur  own 
evil  wayes ,  and  ywr  doings  that  veere  not  good^  and  fhall  loath 
year  fe  Ives ;  our  common  Tranflation  reads  it,  But  (kail  judge 
your  'elves  -not  worthy  to  live ,  as  other  and  better  Tranflations 
read,  fo"  ymr  iniquities,  and  your  abominations ,  is  the  pro- 
mifcof  the  Covenant  of  Grace,  E^ek.  16.1$.  Confeffion  of  fin 
wh'cfa  fprings  not  from  fenfible  convi6tion,and  fpread  s  not  to  felf- 
condemnation,isan  hiftorcal  narration, &  verbal  recitation  of  fin; 
like  the  curfory  read:ngof  an  ordinary  Indicement,no  penitenti- 
al confeffion  of  fin;the  penitent  prodigal  begns  with  I  have  finned, 
and  ends  with  /  am  not  vorthy^it  is  an  eafie  matter  for  Saul  to  fay 
I  have  fin  ed,I  have  t  ran  fgrefl'ed  the  Commandment  of  the  Lord , 
but  (till  he  fiaves  off  the  fenfe  of  it,  and  not  only  diiputeth  againfi 
reproof,  but  at  length  diverts  his  conviction  by  an  Apology , 

U  u  u  z  I 


5  1 3  Repentance  not  to  be  repeated.      Serm,  2  z* 

l  feared  the  people  ,  and  obeyed  their  voice  ,  I  Sam.  I  5.  24. 
Confcience  is  placed  in  us ,  the  Law  fpread  before  us  ,  and  felf- 
fcrutiny  impofed  on  us ,  as  precuriive  to  our  repenting  confef- 
(ions ;  we  are  required  to  judge  oht  fehes ,  which  imports  to 
be  convinced  ,  we  deferve  to  die ,  and  fo  to  put  halters  on  our 
own  necks. 

2.  God  alwayesy  and  mm  ordinarily  mufl  be  the  objett  oc  oht 
canffiions  and  [applications.    Whatever  fin  is  committed,  God 
is  the  object   of  it;  his   holy  Law  is  violated  by  it;  though 
fome  fins  are   committed  againft   God  immediately,  and  ex- 
tend not  unto  men  ,  as  all  breach  of  thefirft  Table  of  the  Law, 
and  mifcarryings  of  ads  of  Religion  ;  yet  all  fins  againft  men, 
are  alio  againft  God  ,  who  is  no  Telle  concerned  in   the  fecond 
than  the  firft  Table  of  the  Law.     If  "David  fin  againft  Bathfhe- 
ba  her  chaftity ,  or  Uriah  his  life  ,  yet  he  muft  confefle  unto 
God,   Against  the  have  I  finned ,  and  wrought  this  wickedneffe 
in  thy  fight ;  however  the  trefpafle  is  againft   man ,  the  tra&f- 
greflion  is  againft  God  5   the  (in   which  is   committed   againft 
God,  is  to  be  only  confefled  unto    God,  not  unto  man;  but 
the  fin  which  is  committed  aga  nft  man,  .:  uftbe  confefled  un- 
to God,  and  like  wife  unto  men  ^  to  Godalwayeswho  can  par- 
don the  eternal  punifhment ;  to  men  ordinarily  ,■  as  when  the 
Church  is  fcandalized,  or  the  particular  perfon  is  -fended  and 
James  5.  i£.     damnified;  and  in  this  laft  cafe  ,    reftkut  ion  muft  be  added  to 
**  ourconfeflion,  Zachemlik^  5  where  we  have  wronged  any,  vve 

muft  make  acknowledgement  and  reparation  ,*  and  in  all  offen- 
ces to  men ,  when  we  come  before   God,  we  muft   consider, 
M  whether  our  I rot her  hath  o^ght  again fi  m  ,    and  go  and  be  rc~ 

coneiled;  the  God  that  binds  men  to  forgive  till  f even: y  times 
{even  timrs  ,  binds  the  offendor  fo,  often  r>  return  and  fay  y  I 
Luke  17.  4.  i1(ive  cfen^ed.  The  auricular  confeflion  of  the  Papifts ,  is  va  r- 
ty,  fuperftition  ,  and  e\  il ;  but  particular  acknowledgeme 
of  (in  to  God,  andiometimes  to  men ,  is  duty  indifrenf?ble  ;  in 
vai'.1  dodi  Saul  fay  to  Samuel^  I  have  fimcd^mAil  he  never  leek-: 
to  God  fo:  the  pardon. 

3.   iovfefjion  of  fin  and  prayer  for  pardon  wsft  be  fee  ,  and 
not    xtorted.     The  natural,  not  forced    language  of   the  peni- 
le t:  the  cc  feflimof  conftrainc,  falleth  equally  under  fiifpicion 
y>ih,the  unrequired  accufations  of  malice,  both  which  are  fre- 
quently 


Serm.2  2.       Repentance  not  to  be  repented,  513 

■ 

qucntiy  falfe  ;  true  repentance  dor.h  convince  of  the  firfulneiTe 
of  fin,  andconftrainethe  foule  to  confefle  it  with  candor,  in- 
genuity and  freedome  ,  as  weary  of  it ,  as  the  ftomach  of  nau- 
feous  matter,  that ic naturally  without  any  co-action  cafts  up. 
Confeflion  firings  from  the  Saints,  as  Elihu  his  plea  for  God 
againii  ft?,  I  am  full  e?  matter,  the  Spirit  of  the  Lord  con* 
ftraineth  me  7  faith  he  to  Job ,  J:>b  32,  18, 19, 20.  The  con- 
feflion of  the  wicked  is  contained ,  and  no  longer  doth  he 
cry  to  God ,  than  he  is  under  the  cudgel  of  his  judgements , 
or  on  the -Rack  of  his  own  confidence  ;  fo  Pharaoh  his  plagues, 
and  JhJ.ju  his  anxiety  may  extort  an  1  haie  finned ;  howe« 
vcr  the  children  of  uod  muftbe  fometimes  pinched  and  whip- 
ped into  their  complaints,  yet  their  cry  is  natural,  and  con- 
fdfions  free  and  voluntary,  a  ready  eccho  to  the  leail  reproof,  pfaj  >l4X/f- 
and  defiring  that  the  righteous  may  fmite,  and  God  fhew   them  L  ' 

their  iniquity. 

4.  Confeffion  and  fippl;  c>itwn  mufl  not  bemve  free  than  fully 
not  ftraitned  any  more   than  extorted  ;  fin  mult  b-  ccnfeft,  not 
only  in  gneral ,  and  in  the  lump  ,    with    a    Lord  have    mtrcy 
upon  h\  mifer able  [inner s  ;   but  in  its  particular  [prcies  and  parts; 
as  Jfrael ,  We    have  ferfaken  the  Lord  ,  and  ferved    Baal ;    in 
Judg.  10. 1  o.  and  we  have  to  all  our  fins  added  this  evil,  to  asl^ 
ma  King ,  to  go  about  to  change  our  Government ,  1  Sam. 
12.  1  p.   not  only  open,  known,  hainous,  and  flagitious  offences, 
but  even  fecret  and  particular  :nf}s.     David  bewails,  and  con- 
feifeth  not  only  his  murther  executed  on  Uriah,  but   his  f elf- 
revenge  intended  againft  Nabal  ,  and  the   very  cutting  off  the 
lap  of  Sauls  garment-,   not  only  (in  (imply  in  it  felt,  but  with 
all  its  aggravations  of  time ,  place,   manner,  occafion ;  finne 
muftbe  taken  up  by  the  roots,  and  fp  read  before  God  in  all  its 
branches ,   In  iniquity  was  I  conceived  ,    in  fn  brought    forth  ; 
as  well  as  againfr  thee  have  I  finned.    In  vaine  doth  Caine  con- 
fefle  his  cruelty  to  A  el,  and  conceale  his  irreligiov  to  God ; 
or  Judas  comp'aineof  ietrajing  inn-cer.tbl  od  ,  whi'rt  he  makes 
no  mention  of  his  covet  >ufneffe% 

5.  Shame  and  for  row  mufl  reiz£  on  the  conf effing  fuppliant  for 
fmr.es pardon.  .  Contrition  of  heart,  and  confulion  of  face,  mu& 
be  the  refult  of  confeflion  ;  dayes  of  atonement ,  were  dayes  of 
foul-affli&ion,  be^aufeofcoBfeifionof  fin  ;  Davids  complaints  'ev-ll>z'/\ 

makes 


514  Repentance  not  to  be  repented,     Serm.a  2. 

makes  him  water  his  couch  ,  and  mingle  his  bred  with  teares$; 
lying  in  the  duft,and  renting  of  Garments,were  required  from  fuch 
as  came  to  confefle  iniquity  ;  the  fpiric  of  repentance  is  a  fpirit  of 
mourning. 

6.  Coafeffion  tnstfl  be  made  with  confidence  and  fupplication  in 
hfe  of  pardon  ;  the  true  penitent  isproftrate  before  God  as  a 
Father,  not  as  a  Judge;  men  may  confeife  and  be  hanged,  but 
the  children  of  God  cry  with  Shecaxiab,  We  have  tranfgref- 
fed  ,  but  yet  there  is  hops  in  Jfrael  concerning  this  thing ,  Ezra 
10.2.  they  pray  in  faith,  Father  forgive  m  our  trefftjfes;  not 
in  tea  re  ;  mercy  my  Lord  mercy,  Judas's  confeflion  was  there- 
fore falfe ,  becaufe  fearful ,  and  flying  to  his  own  deftru&ion, 
not  the  innocent  blood  by  him  betrayed,  that  he  might  have 
been  faved  ;  we,  have  {hewed  you  the  fubjeel:  of  repentance 
mult  be  the  believing  finner ;  hopes  of  mercy  puts  halters  on 
our  necks;  confidence  of  pardon  feats  us  in  Gods  Chair  to  con- 
demne  our  felves  •  the  confeflions  of  defpair,  are  the  outcries  of 
the  damned  in  hell. 

Thus  then  Beloved  ,  I  have  laid  before  you  the  true  nature 
of  true  repentance.  I  well  know  it  is  a  common  Theme  ,  and 
much  Treated  of ,  but  little  practiced  ;  nay,  indeed  little  con- 
fidered  and  understood ;  How  many  pretenders  are  there  among 
us ,  that  may  yet  ponder  the  na:ure  of  Gofpel-repentance  ? 
which  if  it  be  well  understood,  will  neither  appeare  to  befo 
lightly  come  by,  nor  fleightly  performed  ,  as  it  is  deemed; 
we  muft  know  that  every  common  repentance  will  not  ferve  ouc 
turn  unto  the  RemifTionof  fin ;  but  that  repentance  which  Chrift 
dves ,  is  in  refpeft  of  nature, 

1.  A  gr>\ce  fupemamral ,  without  the  reach  of  mans  arme  or 
acquirement. 

2.  Whereby  the  believing  fmner  apprehenfive  of  his  own 
guilt  and  Gods  grace,  in  and  through  Jefus  Chriu; 

3.  Sen fib h  affected  with  ,  and  affifled  for  his  fin  as  commit- 
ted againfiGody  under  conviction  and  contrition  for  all  his  fin 
as  fin; 

4.  Doth  return  from  finy  ail  fin  ,  unto  God ,  and  God  only 
as  his  ail  in  all. 

5.  Freely  tfnfejfwgy  and  frequently  begging  pardon  for  his  ini- 
quity. 

Con- 


Serin.  2.  x .       Repent  wee  not  to  be  repented.  5 1 5 

Confide:  my  Brethren  this  defcription  of  Repentance  you 
have  had  unfolded ,  and  the  nature  of  the  grace  difcovered  ; 
for  it  will  b^  very  ufeftrl  to  you  as  a  touchftone  of  doctrine  and 
practice;  for  the  confutation  of  all  folfe  notions  about  Repen- 
tance; as  that,  i.  Rtpntansc  is  the  re  jilt  o  nature  ,  and  at 
mans  com  man,:;  we  may  repent  when  we  will  ,  as  the  Arml- 
nians  teach;  but  you  rnuftternembet  its  fufernatHral.  2.  That 
tznnar.ee  is  *,nt     aft  of  confejfion    and  felf-caftigation9  as 

the  Papifis  teach;  you  muft  know  it  is  a  grace  or  habit.  $.Thkt 
repentance  is  before  faki  ,  and  not  the  refult  of  the  Gofpel,  and 
effect  of  the  blood  of  Chrift ,  as  foine Divines  fuggeft.  4.  fhxt 
cinvlttion^  contrition,  and  confejjicn ,  are  not  nccejfarj  to  refen- 
e,  as  the  Qs4ntinomians  teach;  or  f*ffieie*t  repentance  as 
the  Legalit  and  Pharifee  teach  ;  that  a  turning  from  (in  to  Jin  y 
or  atleaft  not  to  God  and  holijesffe ,  as  the  Quakers,  and  our 
fuiful  age  fuggeft,  is  the  formality  of  repentance  :  but  you 
may  find  and  make  itfpeciaily  ufeful  to  convielion,  anddifcove- 
ry  of  falfe  repentance ,  with  which  men  are  apt  to  take  up 
and  content  themlelves ;  and  if  this  which  you  have  heard  be 
the  nature  of  true  Repentance  ,  then  thefe  are  falfe 
Repentances  ,  wich  which  take  heed  you  be  not  de- 
ceived. 

1.  Toplfh  fennance,  which  is  indeed  fcrued  very  high  by  the  l4paifereKn- 
Church  of  %jme ,  unto  a  detracting  from  the  fatisfaftion  of  tance. 
Jefus  Chrift,  and  making  rrnrs  own  furferings,  Partners  and 
Peers  to  Chrift  his  fatisfa&ion  ;  wherein  it  is  not  only  Hereti- 
cal, but  blafphemous;  but  indeed  in  in  CqK  is  very  lov  and 
weak,  notable  to  afford  us  the  Jeaft  of  comfort ,  becaufe  a 
falfe  and  fained repentance,  confiding  in anrtcttlar  confejftonXG 
the  Prieft,  never  inftituted  by  God  ;  arid  Jelf-cafiigation  in  a 
moft  cruel  and'  violent  manner,  or  Pilgrimages  interdicted  By 
the  very  light  of  nature,  and  never  en;oyned  by  the  Lord, 
and  is  differen:  from  true  Repentance  ,  in  that  it  is  mcerly  ex- 
ierntl  on  tht  body,  not  at  all  feizing  on  the  foul  ;  chaftife- 
ments  of  the  outward ,  without  any  ferious  eonvifiion  or  con- 
trition of  the  inward  man  ;  tearing  the  fle(h  without  renting  the 
heart ;  nay,  and  that  in  a  way  of  fuperftition  ,  and  wil'-worfhip 
like  the  felf-cutt'ngs ,  and  tcrmsnts  of  the  Pr-iefts  of  £**/ ,  and  lK™&-  ***?* 

kike  to  finds  the  fame  acceptance  ;  and  3  tranf^tr.tlion  7  With- 

OllC 


3 1 6  Repentance  not  io  be  repened.     Serm.22. 

out  any  inward  principle,  habit,  and  difpofition ;  and  too  often 
under  the  ptrpofe  cf   continuing  in  finne ;  nay,  many  times  ma« 
king  way  to  fin,  as  the  PopifoConfpirators  in  the  Gun-powdec 
Treafon  confeffed,  and  did  pennance  for  the  wickedneffe  they 
intended  ;   fo  that  it  is  every  way  inconfiftent  to  the  nature  of 
true  repentance-,  for  it  hath  many  not  God  for  its  object ;  **- 
ture,  nay>  luft  for  its  principle;  attion ,  not  frame  and  difpofi- 
tion ,    for   its   forme;  is    external  in  its   property    and    in- 
tention   of   finne    for   its   end  ;    and  fo    muft    needes    be 
fmful,  and  foul-damning   Repentance   in    its  quality. 
v  if  r  ocn-      P*g*ns  Repentance ,  which  is  effe&ed  in  men  as  men,  wLh- 
caacc/        "  out  any  the  lean1  refpeft  unto  Religion  ;  all  men  have  a  natural 
conscience,  and  fome  remainders  of  the  Law  ofGoddifcovering 
a  Deity ,    and  directing   duties  of  prefervation  to  themfelves 
and  humane  Society. -,  by  th;s  they  are  checked  on  all  mifcarria- 
ges,  andgrofleexo;bi:ancies;  and  not  only  grieved  and  offen- 
ded at  the  prefent ,  butalfo  curbed  and  retrained  for   the  fu- 
ture.    Thus  Alexander  when  fober ,   repents  the  flauDhrer   of 
his  friend  CUtus  ,  in  a  drunken  humour ,  andconfults  the  Phi* 
lorophers  as  fo  many  Minifters  for  the  pacification  of  his  consci- 
ence ;  andfo  Tolemo  though  in  his  drunken  fit,  he  came  to  the 
Schooleof  Xen  crates  j  and   heard    him   read  of  fobriety ,   yet 
went  home ,  and  repenting  his  drunkenneffe  became  fober  ever 
after;  yet  this  \$  no  other  than  a  falfe    repentance  effected   by 
the  only  power  of  nature ,  whofe    beft:  things    are  but  fflendida 
peccatay  fhiningfins,    and    is  meerly  a  refiraint  of  attiony  no 
renewing  of  difpofition;  it  wants  both  principle  and   power  to 
make  it  faving ;  this  light   within   them  without   fupernarural 
grace,  doth  but  lead  them  a  fmoother  way  to  hell;  for  at  the 
beft,  vertue  contrary  to  their  natural  vice,  not  God  and  his  Will 
is  the  object  of  their  converfion. 
j.Falfe  repen-        7 he  prophane  mans  repentance ,     T/jrfra^-Iike,  repenting  of 
tance.  good,  and   returning  to  evil ;  having  l^t   Ifrae!  go ,  purfueth 

them  to  bring  them againe  to  bondage-,  and  like  the  children 
Jer.34. id  13*  of  Ifrael,  who  let  every  man  his  fervant  go  free,  and  then 
J4,&c.  fetch  them  back  againe.    Like  the  repentance  of  ^A nam  as  and 

Saphira,  srho  runasfarre  as  others  in  felling  their  eftates    for 
Afts  j.  j.       the  common  good  of  the  Church  ,    but  foon  repent  to  the  re- 
taining fome  part ,  and  lying  to  the  holy  Ghoft.    How  many  a- 

mongft 


Serm.Qi.      Repentance  not  to  be  repented.  $  17 


mongftus  do  now  repent  their  fishing  and  fad  thoughts  true 
their  fin  hach  cofi  them  ,  and  the  ferious  difcharges  of  holy  du- 
ties, falling,  praying,  reading,  hearings  and  the  like  ,  which 
they  have  done ;  bewailing  themfelves  that  ever  they  locked 
towards  heaven,  or  left  the  way  of  hell  ;  ch  s  is  a  mod  fid 
andfinful  repentance,  in  every  refpeft  oppofice  to  the  nature 
of  repentance,  being  aninverfion  of  the  very  termesj  inftead 
of  turning  from  fin  to  God,  a  turning  from  Go  J  to  fin;  thefe 
mens  latter  end  muft  needs  be  worfe  than  their  be^i  ning ,  be- 
caufe  having  begun  in  the  fpirit ,  they  end  in  the  flefh;  ai:d 
it  is  hapned  un:o  them  according  to  Proveib,  The  dog  is  retur- 
ned to  his  vomit ,  And  ihe  [o»  to  her  walbwin*  in  the 
mire. 

The  fir  mall  ft  and  legal  repra  ance  ;  thefe  men  are  eminent  4.Filfe  repea 
and  exaft  in  the  external  and   precurfive   a£ts  of  repen:ancej  cane?, 
they  humble  themfelves  before  God  ,   and   confeffe    iniquity, 
and  feek  for  pardon  of  fin  -y  rent  their  garments,    and   ne  in 
fack.cloth;   cX/^-like  they  are  alarum'd  by  the  Prophet  Eli- 
jah for  their  fin,  and  therefore  humble  themfelves  before   the  1  Kings.  21.17. 
Lord;  they  are  full  of  conviction  and   feeming   contrition ,   but 
never  reach  unto  conversion ;  they  lament  fin  ,  but   lie  in   fin  ; 
like  Herod ,  heare  John  gUdly  ,  but  retain  their  Herodias ;  and 
like  Fa?//* ,  tremble  to  heare  of  righteoufneffe ,  temperance,  and  ^#.14. 2?, 26, 
judgement  to  come ;  but  yet  look  for  a  bribe  ,    and  difmiile  Paul  17. 

tillfome  other  time,  that  fothey  may  quiet  confeience,  and 
grant  a  truce  to  the  Devil ;  thofe  like  the  yotnng  man  in  the  Go« 
[pdy  are  nor  far  from  the  Kingdom  of  God  ,  but  yet  fall  fhorc ; 
they  never  come  ac  repentance. 

The  Slaves  repentance ,  which  is  extorted  and  extenuated,  y.Falfe  repeat 
neither  free  nor  full  5  like  the  repentance  of  Saul  or  Phara-uncc. 
oh;  fo  long  as  they  are  contained,  they  confeffe  their  guilt; 
when  they  can  no  longer  hide  their  viliany  they  own  it ,  though 
with  an  endeavour  to  extenuate  it  ^  thus  Saul  by  the  dint  of  Ar- 
gument, is  at  length  driven  to  confeffe  to  Samwl ,  /  have  fin- 
#ed;  yet  he  thatfiaved  off  the  Prophets  reproof  as  long  as  he 
ould,  atlaft  fi;fleth  his  confidence ,  by  pleading  the  feare  of 
the  people  whom  he  pretended  to  fear  and  obey  ♦,  and  feeks  no 
more  than  to  avoid  the  prefent  blow;  Honour  me,  faith  he  to 
SawtH  l%  in  the  fight  of  the  people.    So    Pharaoh    when   under 

X  x  x  the 


5  18  Repentance  not  to  be  repented.       Serm.  2  a 


the  cudgel  ,  will  confefle/>?  hath  finned,  and  will  let  Jfrae/ge; 
but  Gods  hand  is  no  t'conerftaid,  but  his  obduracy  returns;  it 
were  well  for  many  penirents ,  if  they  could  go  from  a  lick 
bed,  aprifon,  an  anxious  confcience  to  heaven •,  for  fo  long 
as  they  are  in  this  condition,  they  are  ina  good  mood,  but  no 
longer;thefe  men  like  flint  ftones  flie  in  funder  by  the  hammer, 
but  ft  11  retain  their  hardnefle ;  there  is  in  them  no  principle 
that  may  make  them  candid  in  confetfion,  or  free  in  the  forfaking 
of  fin. 

A  fallen  and  f  !f-def  motive  rejentance ;  thefe  men  in  an  an- 
caiwe       pCI>  gry  humour,  and  by  the  anxiety  of  confcience  are   conftrained 
to  repent  of  their  mifcarriage ,  like  Shimel  his  repentance  for 
curfing  'David,  occasioned   only  by   the  change  of  Davids 
1Sam.19.20.    condition  ,  and  croffe  of  his  own  expectation ,   which   yet    at 
1  mfr2*3Ji4*»  length  leads  him  to  fin  againft  his  foul ,   and  break  his  bounds 
unto  his  own  ruine  ;  arid  like  Judas  in  a  dogged    humour ,  de- 
p'oring  his  fin  unto  felf-deftruction ;   many  men  turn  out  of  fin  , 
bec.iufe  it  turns  Wife  and  children  out  of  doors ,  deprives  them 
of  expected  preferment ,  difpofeth  them  into  diftreffe   and  an- 
guifh    of  foul  or  body,  or  both;  thefe   men   have  no   na- 
,  tural   enmity   to  finne  ;     but   are  like   a  Bowie    turned  out 
of  its   Biafle     by  fomc  more   than  ordinary    rub  to   their 
defires. 

Give  me  leave  to  adde  one  more,  and  that  is  the  Quakers 
7.FalfeRepeni  Repentance  >  not  fit  to  be  mentioned ,  nor  worthy  the  leaft  re- 
tancc.  futation ,  it  is  fo  notorioufly  prophane  and  ridiculous ,  were  it 

not  too  much  fuccefleful  in  thefe  fad  times,  in  which  God  hath 
given  us  up  to  a  fpiritof  delufion  ,  fo  as  that  the  molt  palpable 
of  errours  flnde  entertainment  ♦,  th:s  is  the  Repentance  where- 
by men  following  the  pretended  light  within  them  ,  are  fud- 
denly  converted  from  extreame  loofeneffe ,  to  extreame  ftricl- 
nelfe  of  behaviour ;  it  is  to  be  wondred  at,  to  fee  what  a  fudden 
leap  thelewdeft  men  make  by  this  rude  fpirit ,  from  the  moft 
horrid  lewdneffe,  to  the  moft  ftrange  ,  folitary  ,  and  felf-affe- 
dizd  way  of  behaviour ;  thefe  men  we  muft  not  deny  r^  be  chan- 
ged, un'elfe  we  will  deny  our  fenfes;  nor  own  to  be  Gcffd- 
fenlHHtfy  ur-  Jdfe  we  deny  our  Religion,  and  very  reafon  ;  for 
ihemfelves  profeffe  it  to  be  from  no  other  principle  than  the 
light  wi.hir.th  m^  which   they  fay    alfo  is  common  to  all  men  ^ 

and 


Serm.  1  z.       Repentance  not  to  be  repented.  5  r  9 

andfo  is  at  the  belt  but  natural ,  though  in  them  plainly  vifible 
to  be  diaboli  at  9  whilft  it  carr:eth  not  to  far  as  the  li^ht  of 
nature ,  but  is  contrary  to  the  dictates  thereof  in  natural  and 
civil  fociety,darkening ,  nay,  declaiming  againft  thofe  very 
notes  of  diftinction ,  which  God  and  nature  hath  in  all  Nati- 
ons made  between  man  and  man ;  being  violent ,  fudden ,  and 
precipitate  by  fome  abfeflion  or  enthufiaftique  impulie  zsfiom 
the  Dsvll  >  not  by  any  moral  fwalion  or  intellectual  convicti- 
on, which  is  proper  to  a  reafonable  foule  ,  and  therefore  ails 
wilfully  with  rage  and  rabid  expreflions ,  not  able ,  and  fo  refu- 
ting to  render  a  reafon  of  their  actions  or  perfwafions ;  but  with 
obduracy  perfifting  in  their  own  felf-affe&ed  profeffion  ,  with- 
out the  leaft  poffibility  of  conviction ,  or  capacity  of  difcourfe, 
reducing  them  into  a  dire6l  Bedlam  temper,  fit  for  nothing  but 
Bedlam  DifcipHne,  fothat  in  the  very  forme  thereof,  men  of 
feafon  and  the  leaft  meafure  of  Religion ,  muft  needs  conclude 
their  converfion  Devilijh ,  net  Divine ;  yet  in  the  effect  of  ic , 
their  repentance  muft  needs  appear  not  to  be  true  Golpel,  and 
faving  repentance ,  as  being  diiibnant  to  the  nature  in  the  very 
formality  thereof;  for  however  it  turns  them  from  (in,  yet  nor 
with  due  contrition  and  confejfion  ,  or  on  due  conviction  ,  noc 
from  Jin  as  fm^  they  retain  pride,  railing,  difrefpe&  to  men, 
are  void  of  natural  affection ,  defpife  dominion ,  fpeak  evil  of 
dignities ,  wbilft  they  damne  drunkenneffe ,  (wearing ,  and  o- 
therthe  like  abominations;  but  it  never  turnesthem  untoGod^ 
nay,  it  keeps  them  at  an  equal ,  nay,  a  greater  diftance  from 
God  ,  than  from  the  Devil,  from  heaven  than  hell ,  whiift  they 
deny  civility ,  and  the  common  reverence  children  owe  to  Pa- 
rents,  Servants  to  Matters ,  and  all  Inferiours  to  Supsriours, 
decline  God,  difown  anddeclaime  againft  holineffe ,  praying, 
hearing  Sabbath  and  Sacraments  are  to  them  as  the  v:ces  they 
do  deteft;  Gofpel-Min  fters  and  Miniftrations,  are  to  them  an 
abomination;  whiift  they  refufe  tofweare,  they  refufeto  pray; 
drunkenneffe  and  devotion  are  equal  in  their  account ;  if  with 
Jehu  they  drive  furioufly  againft  Baal  and  Ahab  ,  yet  they 
mind  not  to  walk  with  God  ,  but  follow  the  way  of  Jeroboam^ 
both  for  Rebellion  towards  men,  andconfufion  in  the  Church, 
fo  that  they  appearefarre  from  Gofpel-penitents. 

XXX2  I 


t)2  o  Repentance  not  to  be  repented.         Serm.  2  2 

I  have  done  with  the  firft  general  pare  confidence,  z^.the 
nature  of  repentance  ,  and  (hall  now  proceed  to  the  fecond,  and 
that  is, 

The   TV  €  C  E  S  S  1  T  Y  of  Repentance, 

Repentance  in  the  very  nature  of  it,  which  hath  beenex- 
phirei,  doth  appeare  ufefttl  andveceffary.  It  is  not  a  thing 
bafe  and  vile,  to  be  defpifed  ,  neglected,  and  contemned ,  but 
admirably  exce&mt ,  and  to  be  pr'zed  andpurfued  by  every  foul 
that  isftudious  of  true  excellency ;  for  however  proud  men  pro- 
pharely  deem  and  damre't  as  a  puling  property  ,  and  pufillani- 
mous  temper  of  fpirit ,  below  a  man,on  every  ordinary  acti- 
on to  fit  drooping  andpenfive,  and  not  dare  to  do  as  nature 
dictates ,  and  good  company  requires  ;  yet  the  children  of  wif- 
dome  well  pondering  what  hath  already  been  fpoken  of  it ,  can- 
not but  fee  it  fparkle  with  fuch  fplendid  notes ,  as  engage  them 
to  efteem  it,  and  employ  themfeives  in  it  night  and  day ;  making 
it  their  work  and  buimeffe  ,  faying  as  TeriUuiah ,  Nitlli  rci  naui 
mfi  pcenitentit,  I  am  bjrnfo  nothing  but  to  repentance.  For  from 
what  hath  already  been-  fpoken,  it  is  apparamly  excellent: 
in  its 

Firft,7Vfr  w* ;  being  a  remorfe  for  guilt,and  return  from  fin  ; 
which  who  even  among  the  Heathen  did  rotefteem-,  remorfe 
for  guilt  is  the  rejoycing  of  heaven;  returns  are  the  delights  of 
God;  in  Luke  15.  7, 10.  rhe  teares  of  Tinners  is  th*  wine  of 
Angels,     faith  Bernard. 

Secondly  ,  Amhour  and  Or'glnai  ,  a  grace  fuper- 
mtural  grows  not  in  natures  Garden ,  cannot  be  acquired 
'by  the  moft  accurate  induftry  or  endowments  of  nature;  it  is 
:  from  heaven  by  the  immediate  operation  of  the  ho'y  Spirit.  ; 
;  Chrift  Limfelf  is  exalted  to  be  a  Prince  and  a  Saviour  , 
I  to  give  r  fentanee  y  Shall  divine  works,  celefiial  influences  lofc 

their  efteem  ? 
,  Thirdly,G>0/W  and priK&plij;  t  flowes  from  faitrynd  is  the  refult 
of  hope  ^  it  is  not  ifre  lamertationof  defpaire  ,  bwc  complaint 
of  candor  and  confidence  affording  comfort;  ftreamirg  with 
pleafure  from  the  fou'e  ;  rhe  privi'edgeof  the  Gofpel,  and 
Cownanc  of  grace,  it  flowes  from  the  fountaine  of  Divine 
favour. 

4.CQxcomit4fftsy 


A 


Serm.  2  2.      Repentance  not  to  be  repented*  531 

^.Concomitants;  Confeffion  and  Supplication ;  acceffe  to  God 
with  affurance  of  acceptance.  Confeflion  is  the  fouls  phy- 
fick,  faith  N#u 'atiz.cn;  and  Supplication  is  the  Chiids  por- 
tion. 

Andjndeed  what  is  there  in  the  Nature  of  Repentance,  which 
rendreth  it  not  defirable  by  every  gracious  heart,  or  good  nature  ? 
fo  that  to  men  that  feek  excellent  endowments,  and  are  for  high 
and  honourable  achievements* ,  I  mutt  fay,  Repent •,  %jpem  : 
This  is  ^Alexanders  honour,this  is  the  only  ornament  of  nature; 
the  way  to  higheft  preferment,  is  to  be  humbled  under  the  hand  of 
God. 

But  not  only  is  it  in  it  felf  excellent,  and  to  be  efteemed  by 
fuchascan,  and  do  obtain  it,  but  alfo  neceffary  •,  not  of  indif- 
ferency ,  but  of  abfolute  and  indifpen fable  neceility  -  men 
may  not  choofe  whether  or  no  they  will  repent,  but  mult  do  it 
with  all  care  and  diligence,  with  all  fpeed  and  alacrity;  and  a- 
mongft  the  many  Demonftrations  which  might  be  urged  ,  I 
fliall  enforce  the  necetfity  of  Repentance  from  ihefe  two 
grounds. 

1.  The  Anticipation .,  and  removal  of  Gods  wrath  and 
judgments. 

2.  The  Anfwer  unto  the  call  of  the  Gofpel. 

Firft,  Then  Repentance  is  neceflary  to  anticipate^  and  remove 
the  wrath  and  judgments  of  God.  Repentance  is  the  only  fence 
to  be  made  againft  feared  judgments;  there  is  noway  to  appeafe 
Divine  fury,  but  by  Re;  entance  ;  judgments  threatned  may  be 
thus  diverted  and  prevented,  and  evil  infli&ed  may  be  thus  remo- 
ved ;  the  Lord  threatens  before  he  ftriketh,  that  the  fear  of  ap- 
proaching evil  miDht  force  men  to  Repentance;  thus  God  knt 
Jonah  to  cry  to  Nineveh^  Tet  forty  days,  and  Nineveh  {hail  he 
d:  firmed  ;  and  fo  the  Lord  fent  his  Prophets,  Rifmg  up  ear!y,and 
fending  them  te  Jadah,  and  to  Samaria.  The  threatnings  of 
God  are  bur  Summons  unto  Repentance,  that  his  handnrghtbe 
flayed  ;  and  therefore  every  threat  doth  either  expreffe  or  imply  a 
promifeof  efcape  on  the  condition  of  Repentance,  and  an  affu- 
rance is  given  by  the  Lord  that  Repentance  fhall  appeafe  hisan- 
ge-r,  and  anticipate  the  denounced  judgments,  Beholdy  at  what 
time  I  fhall  sjeak^  against  a  Ration  or  Kingdom e ,  if  that  Ra- 
tion again fl  whom*  I  have  pronounced^  (hall  tnrn  ftom  their  evi!y. 

it 


c  z*  Repentance  not  to  be  repented.        Serra. a g. 

/  will  repent  of  the  evil  I  thought  to  do  unto   It,  Jerem.  1 8.  8. 
Accordingly  Gods  hand  is  (teyed  by  the  but-feeming  Repentance 
of  men  ;  i/lhabs  formal  Repentance  procureth  a  reprieve  of 
the  judgment,  though  not  a  remiffion  of  fin  •,    becaufe  tAhab 
humble th  himfelf  before  me,  I  will  not  bring  the  evil  in  his  days, 
faith  th.  Lord  to  the  Prophet,  i  Kings  21.29.     And  fo  Nine- 
veh repenting  at  the  preaching  of  Jonah  were  fpared,  Jonah  3. 
io.     Zjod  farv  that  they  repented ,    and   turned  from  their    evil 
way,  and  God  repented  of  the  evil  that  he  faid  he  would  do  un- 
to thtm,and  he  did  it  not.  Impenkency  is  the  enforcement  of  Di- 
vine plagues  ;  for  all  denunciations  run  with  an  unlcffe  ye  repent, 
ye  jhatl  likewife  perifh.    Repentance  is  the  main  errand  of  Gods 
judgments,  and  if  it  will  be  effe&ed  by  reproof  and  tfrreatning, 
God  will  never  handle  the  rod,  or  inflict  evil  *,  the  judgments  of 
God  thunder  not  over  Jerufalem  ,    untiil  they  mocked  the    mef- 
jengers  of  God,  dcfplfed  his  Word?  and  mlfufed  his  Prophets  -y 
and  then  the  wrath  of  the  Lord  was  kindled,  and  arofe  against 
his  people  untiil  there  was  no  remedy  >  2  Chron.  ^6.16.     God  is 
fo  folicitous  of  Repentance,  that  like  the  Lord  of  the  Vineyard, 
he  fends  his  fervants  one  after  another  to  the  rebellious  husband- 
men, and  at  length  his  Son,  whom  he  expefts  they  fhould  reve- 
rence, to  call  them  to  Repentance,  before  he  come  with  force 
and  amies  to   fubdue  them ,    Ma\  21.  35,  37,  3S,  39,  40. 
Gods  judgments  are  never  infli&ed,  until!  mens  impenitency 
be  upbraided;  he  always  begins  his  corrections  with  an  how  often 
Mac. 15. 57:     would  1  have  gathered  you ,  and  ye  would  not;    and  aggravates 
.  the  affliction  with  a  thy  deftruBlon  is  of  thy  felf;  andenforceth 
Luke  19. 4i»   h^s  utcer  rejection  with  an  Oh  that  thou  hadtt  known,   at  least 
in   this  thy  day,    the  things  which  concern  thy  peace  \  bw.  niw 
they  are  hid  from  thine  eyes  ;  he  drowns  not  the  old  world  with- 
out the  warnings  of  an  hundred  and  twenty  years  ;    he  damned 
not  the  fouls  which  are  now  in  Prifon,  untiil  by  Noah  the  Prea- 
cher of  Righteoufnefie,  he  had  called  them  to  Repentance,  and 
fealed  them  up  under  difobedience.     We  are  now  the  Subjefts  of 
fin,  and  that  ftirs  up  Gods  wrath  ;  if  we  will  efcape  that^t  muft 
return  from  this ;    Sin  kincHeth,   and  Repentance   quencheth 
Gods  fury.  Man  is  not  bound  to  pardon  and  pretermit  an  offence, 
but  on  Repentance  of  the  offender;  neither  Nature  nor  Scripture 
doth  require  it$  how  much  lefle  is  the  Lord  thereunto  obliged  ; 

therefore 


Serm.  j»  3  *     Repentance  not  to  be  rep  ented.  523 

—       ■  ■  « •  -        , 

therefore  agree  with  thine  adverfary  quickly  y  win  T  ft  th  n  an 
in  the  way  with  himy  left  he  bring  thee  before  the  Judge ,  and 
the  Judge  de-'iver  thee  over  to  the  Jaylory  and  thou  be  caft  into 
Pr ij "on, .How  many  plagues  are  there  impend1  ng  over  our  Nation, 
Families,Perfons  ?  how  h:gh  are  the  provocations  of  our  fins  f 
have  we  any  heart  to  efcape  evil,  and  fear  of  the  judgments  im- 
pending ,  deferved,  and  ready  to  fail  on  our  heads/  Let  us 
humble  our  felves  under  Gods  hand ;  let  the  Nation  repent,every 
Family  repent,  and  every  particular  foul  repent  ;  for  Repen- 
tance is  our  onely  remedy  of  abfolute  necetfity  to  di- 
vert the  denounced  judgments,  and  anticipate  impending 
plagues. 

Repentance  is  not  only  a  means  to  prevent  judgments  threat- 
ned,  but  to  remove  them  when  inftfted.     Impenitency  kindles 
Cods  fury,  but  obduracy  maketh  it  flame.    Impenitency  pulls 
the  judgments  of  God  on  us,  but  obduracy  fealeth  us  under  them 
to  our  ruine  ;  it  is  the  very  heighth  of  obduracy  not  to  repent  un- 
der the  Rod  ;  they  that  fear  not,  yet  cannot  but  relent  when  tbey 
feel  the  fmart of  Gods  anger;  the  proudeft  Pharaoh  that  can 
out- face  a  threat  with  a   What  is  the  Lord  that  I  fhould  let 
Ifrael  goj  is  yet  apt  to  cry  under  his  plagues  poured  out,  /  have 
finned  "agawft  the  Lord,     Gods  wrath  is  never  fo  fevere,  or  his 
hand  fo  fmarting,  but  it  will  beftayedbyfincere  Repentance; 
but  never  without  it ;  Repentance  is  the  errand  of  his  Rod,  as 
well  as  of  his  reproof;  where  thisprevaileth  not,that  muft  walk; 
I  will  go  and  return  un>o  my  place*,  for  in   their    affliction  they  Hofca  f.  ijf. 
willfuk^me  early.     The  leaft  remorfe  of  a  repenting  Sphraim 
moves  God  to  pity  and  Repentance,  and  ftayeth  his  correcting 
hand;  butftubbornneffe  in  fin  muft  meet  with  bitterneffe  and 
feverity  in  God ;  when  God  takes  ftubborn  hearts  to  task,  he 
addes  to  the  number  and  nature  of  his  chattifements,  untill  their 
fturdy  ftomacks  are  taken  down.     He   wdks  contrary  unto  them 
that  wa'k^  contrary  unto  himy  and  comes    on  them  with  [even  Lcy. 4.  *6. 
times  more  plagues ,    untill  the  uncircumcifed  heart  be  humbled , 
and  thy  confeffe  their  iniquities  ;    this  God  will  effect  ,   or  he 
will  break  in  pieces;  nonemuftftriveagiinft  him,  and  prof  per; 
they  that  are  hardened  under  his  hands,  he  hand'eth  to  their  utter 
ruine;  Repentance  is  the  natural  genuine  refult  of  the  Rod;  of 
heart-rending  plagues ;  it  is  a  note  of  thebigheft  impiety  to  per- 

fifc 


c  jty.  Repentance  not  to  be  repented.    Sertn.  zsl 

&t\  j n  fin  under  puninSment ;  of  al  1  the  Kings  of  Ifrael ,    zAhs.z, 
is  marked  with  this  brand  of  incorngiblenefle :  This  is  that  King 
uihaz,9  who   in  his    difireffe    did  treffafi  yet  more  agaihff  th: 
Lord>  z  Chron.  28.  22.     Where  there  is  anyingenuicy,  there 
will  be  a  repenting  under  the  Rod  by  them  th.it  refilled  the  Word. 
It  is  the  ordinary  note  of  moil:  obltinate  Ifrael,  when   he  flew 
them,  then  they  fcught  him,  Pfa!.73.  34.     Though  they  were 
not  good  any  longer  than  whii'il  they  were  beaten-  yec  they  were 
indeed  exceeding  bad,  when  they  refilled  correction  ;  the  word 
tale  that  ever  was  told  againftGods  children,  is  that  by  the  Pro- 
phet 'Jeremy,    Thou   haft    stricken    them,  and  they  have  rtet 
grieved  ;    Thou   hash  consumed  thtm^   but  they   have  ref fifed  te 
receive  correction,   and   b.ivc   made  their  faces  harder   than  a 
%$tkr.9  they  have  refused  to  return,  Jerem.  %.    £.     WTell  may 
the  Prophet  conclude,  They  at*  poor  axid  foolifh  ,  and  know  not 
the  Lord,  or  the  judgment  of  their  God,  ver.  4.    For  even  iron 
and  ftee!  is  foft  whiFfHn  the  fire  ^  and  impenitency  under  the  Rod 
expofeth  ur.to  inevitable  ruinc;  they  are  reprobate  from  Gods 
favour  who  repent  not  in  the  time  of  his  fury;the  faddeft  fymptom 
of  difpleafure,  is  to  hear  God  determine,  Ton  (ball  bt  [mitten  nit 
Ifa  i»  <.  more,  for  ye  will  revolt ftill  more  and  more.     God  fealeth  up  to 

everlafting  vengeance  by  a  fpirit  of  impenitency,  My  people 
r/ould  not  hearken  to  my  voice,  and  Ifrael  would  none  of  me; 
fo  I  gave  them  up  to  their  own  hearts  lufls,  and  they  walked  in 
their  own  cuonfels,  pfal.  Si.  1 1,  12.  The  proud  Tharaoh  that 
is  not  melted  by,  and  repents  not  under  Gods  many  judgments,  is 
raifed  for  this  very  purpofe,that  God  might  jhew  his  power ,  and 
Rom??*  makf  known  his  minde^nto  the  ends  of  the  earth   by   their  cer- 

tain and  fevere  defiruttion.  Whil'ft  then  the  fons  of  men  are  by 
nature  the  children  of  wrath,  fubje£s  of  fin,  and  liable  to  far- 
rows, obnoxious  to  Gods  chaftifing  hand,  and  land-deftroying 
judgments,  provoking  Divine  difpleafure,  and  Repentance  the 
only  means  to  divert  or  remove  the  fame,  muft  they  not  call  one 
upon  another  .?  Com  let  m  return  unto  the  Lord;  though  he  have 
wounded,  he  will  heal  us  ,  H6f.  6. 1,  2,  3.  And  for  us  in  this 
Land  and  Nation,  Are  we  not  the  fubje&s  of  fin ,  and  mod  hor- 
rid,God- provoking  fins  which  God  cannot  but  punifh!  pride  and 
perfidioufneffe,  profaneffe  and  perjury ,  blafphemy,  and  bale 
contempt  of  his  Ordinances,and  what  not!  iniquity  unto  the  very 

defpifing 


Scrm  2  2.    Repentance  not  to  be  repented.  525 


defpiling  the  Word  of  the  Lord,  and  mocking  hi*  Meffengers,thac 
his  wrath  could  no  longer  forbear,  but  hath  made  us  thefubje&s 
of  fha-me  and  forrow.  The  furious  footileps  of  an  angry  God  are 
to  be  found  among  u?-  Cod  hath  fmitt&nus  with  peft  ierfe,  after 
the  manner  of  Egypt,  our  young  men  h.xve  been  jlain  with  the 
edge  of  the  Sword%  and  yet  his  wrath  is  not  turned  away.  Our 
Fou  relations  are  removed,  Laws  violated,  and  Liberties  invaded; 
his  Name  and  Truth  blafphemed,  his  Church  laid  wafte,  and  his 
People  fad ly  fubje&ed  toafpirit  of  delufion  .-  And  whatConfu- 
lions,  Commotions,  fad  becaufe  finful  Revolutions  compaffe 
us  about,  making  us  a  fhame  among  the  Nations,  and  a  burden  to 
our  felves :  And  yet  his  wrath  is  not  turned  away,  but  his  ar,- 
ger  is  ftretched  oHt  fiilly  becaufe  we  have  not  returned  unto  the 
Lord.  How  many,  and  heavy  judgments  hang  over  our  heads  ? 
threatningthe  extirpation  of  the  Church,  eradication  of  the  Go- 
fpel,  and  defolation  of  our  Nations :  And  what  is  our  remedy 
to  remove  what  we  feel,  or  prevent  what  we  fear  <*  is  it  not  AV 
pentance  ?  is  not  this  ENGLAND  S  Unum  rt\jc e fiarium , 
One  thing  neceffary  ?  Should  not  all  the  Minifters  of  God  cry , 
Repent  ENGLAND  ,  Repent  ,  Repent  >  Muft  not  all 
conclude  in  this  refpeft,  Repentance  is  a  grace  of  abfolute  ne~ 
cefTity;  but 

Secondly,  Repentance  is  neceffary  to  anfwer  the  call  of  the 
Gojpef.  We  are  called  Chriftians,  and  do  profeffe  fubje&ion  to 
the  Gofpel  of  Jefus  Chrift;  our  care  mult  be  in  all  things  to  wall^ 
at  becometh  the  GoffeL  Hippocrates  took  an  oath  of  his  followers,  p™*  f  •  17' 
to  kjep  their  profejfion  unfeained,  and  their  lives  uxblameable  i 
Sure  I  am,  that  in  our  Baptifme  we  are  dedicated,  and  engaged  to 
yield  obedience  to  the  Gofpel,  andfhew  forth  its  holinefle  and 
power  by  due  a&s  of  Repentance,  renouncing  the  fleih,  the 
world,  and  theDivel;  tor  indeed  Repentance  is  the  great  duty 
impofed  by  the  Gofpel;  and  all  fuch  as  will  conform  unto  the 
commands  of  the  Gofpel  mutt  repent.  Alls  1 7.  30.  Now  god 
commandeth  all  men  everywhere  to  repent.  The  light  of  Na- 
ture, and  of  the  Law,  did  direct  men  unto  Repentance ;  but  the 
light  of  the  Gofpel,  is  a  loud  call  unto  all  men  to  repent-,  times 
of  pad  ignorance,  were  time?  of  Divine  Indulgence;  butthefe 
Gofpel-days  a~efeafons  of  imperious  injunction;  God  now  c  m- 
m.wdcth  all  men\  not  pity  or  patience  muft  now  be  expected  with- 

Y  y  y  out 


s;  q  6  Repentance  not  to  be  repented.      Serm.  22. 

'«.     ■ 

o- 1  ferious  pennance ;  there  are  many  things  confiderable  in  the 
Gofpel,  whereby  it  calls  to  Repentance,  which  doth  evidence  the 
indifpenfable  neceflity  thereof,  and  binds  all  men  to  anfwer^ 
viz* 

I.  The  pofitive  duty  directed  /#,  and  required  by  the  Goffel7 
is  %£pentar.cc.    This  is  the  main  matter  prescribed  in  it,and  prea- 
ched by  it;  John  the  Biptift,  the  harbinger  of  the  Meiliah,  and 
firft  publifher  of  the  Gofpel,  came  preaching   Repentance^   and 
therefore  his  whole  Doctrine  and  Adminiftration,  is  called  thg 
Bapti'x e  of  Repentance,  Mark  %u  4.     And  the  Lord  Jefus,  the 
great  Prophet  and  Apoftle  of  the  Gofpel,made  his  firft  appearance 
in  the  world,  at  the  impriibnment  of  John, pre  aching  Repentance^ 
for  thar.h  Kingdom:  of  God  was  at  hand ;  and  the  great  difrefpeft 
he  cbargeth  on  the  Jews,  was,thac  they  repented  not ,  either  at  the 
preach;  ng  of  John,or  himfelf,  though  both  differently  adminiftred-, 
to  antic  pate  their  caption  ;  fo  that  the  great  work  of  both  appea- 
red to  have  been  to  bring  men  to  Repentance.     The  firft  Sermon 
that  ever  Peter  preached  after  Chrift  his  Alcennon,was  toptrfwade 
%epentance  ^  this  was, and  is  the  matter  of  all  Preaching,  and  the 
main  end  of  all  Miniftry  ;  for  the  fole  errand  of  the  Gofpel,is  to 
open  the  bllnde  eyes,  to  turn  men  from  darkneffe  to  liglt^nd  from  th? 
power  of  Satan  unto  God  ;  and  hence  Repentance  from  dead  works  is 
reckoned  as  one  of  "the  firft,  and  foundation  principles  of  the  Go- 
fpel, Hebr.6.i.hnd  certa  nly  principles  are  pofitively  neceflary, 
undeniable,  and  indifpenfable  truths  ;  Contra principi a  negantem 
non  eft  diffntandftm  ;  he  is  to  be  declined  as  mad  that  denieth  princi- 
vies ;  fo  that  Repentance  is  the  firft,  chief,  and  main  leffon  taught 
by  the  Gofpel,and  its  call  thereunto  t  hen  muft  needs  be  great. 

2.  The  prime  privi  ledge  of  the  G'ffel  is  Repentance.  This  is 
the  royaf  gift  of  our  Redeemer  Jefus  Chrift;be  is  exalted  and  made 
a  Prince,  and  a  Saviour  to  give  Repentance  ;  the  prime  grac;  con- 
veyed unto  us  by  the  Covenant  of  grace  contained  in  the  Gofpel, 
is  R:  entance  ;  the  taking  away  the  &  ny  hearty  and  giving  us  hearts 
of  flefb^makjng  us  to  fee  the  evil  of  ottr  ways  and  doings  :  The  great 
Errand  for  which  the  Gcfpel  isfent  into  the  world,  is  Repentance; 
they  that  receive  the  Gofpel  and  not  Repentance  by  it,-fhall  be 
upbraided  as  were  Beth; aida,Choraz,in ,andf ^  apernai4mj&  unwor- 
thy fo  high  a  favour;  nay,they  fhall  have  their  torments  aggravated 
bytthe  enjoyment,  but  non-improvement  of  fo  high  a  favour. 

h 


Scrm.  2  2  •    Repentance  not  to  be  repented.  527 


It  (hell  be  more  tolerable  for  Tyre  and  Si  don,  Sodom  and  Gomor- 
rah', they  never  enjoyed  a  Gofpel  to  call  to  Repentance ;  this  is 
the  end  of  all  the  promifes  of  (J oi,  to  make  us  partakers  of  th: 
Divine  nature  jfcaplngt  he  corruptions  that  ar  in  the  world  thr  oh  o-Jj 
/«/?,  2 Pet.  7.  4.    Thepropoialsof  glory  and  happinefie,are  the 
principles  of  purity  and  holineffe ;  we  hive  thefe  great  and  preci- 
ous promifes,  that  we  may  cleanfe  our  f elves  from  allfilthlnejfe  of 
flejh  and ttkitjtad  perf  ft  ho'in?jfe  'in  the  fear  of  God.     The  whole  *  Cori  7'  * ' 
work  of  the  Gofpel  is  to  carry  on,  and  compleat  Repentance, 
this  is  the  profit  to  bt  reaped  by  every  Ordinance  j  the  Word  prea- 
ched, perfwades  'J^epenrazce ;  th:  Sacraments  received,  (Sir  up 
zndjeal  Repentance;  the  communion  of  the  Saints  carrieth  on 
the  work  of  Repentance,   Exhorting  one  another  daily,  lefi  any  be 
hardened  by  the  deceitfulnefioffin,  Hebr.   g.  Is.     The  Gofpel 
is  the  great  Charter  of  our  priviledges  pur  chafed  by  Jefus  Chriit , 
and  they  all  run  into  this,  Rep.ntan:e  ;  this  is  the  benefit  by  Chriite 
death,  Refurre&ionandAfcenfion;  this  is  the  fruit  of  the  Spirit 
of  Adoption,  it  is  a  Spirit  of  prayer  and   mourning   over  him  ze<h<  xi.  x». 
whom  we  have  pierced;  in  brief,  Repentance  is  the  contract  of 
the  Covenant  of  Grace;  the  Law  cannot  give  it,  and  the  light  of 
nature  cannot  give  it-only  the  Gofpel  can  erTe6t  it ;  the  Covenant 
of  Grace  confers  on  us,  an  accefle  to,  and  communion  with  God; 
I  as  our  God,  not  as  we  are  innocent ;  for  we  are  guilty  of  the  breach 
of  the  firft  Covenant ;  but  as  we  are  penitent ,  forrowful  for,  and 
turned  from  the  evil  of  our  ways-,fo  that  in  this  refpeft  we  muft 
needs  conclude  Repentance  is  a  grace  of  great  neceffity ;  we  reap 
no  benefit,  enjoy  nopriviledgeof  the  Gofpel  but  by  Repentance; 
the  myftery  of  Redemption  ,  Chrifts  Incarnation,Death,  Refur- 
recYion,  Afcenfion  and  Exaltation,  and  all   the  Miniftrations  of 
the  Gofpel,are  in  vain  to  the  impenitent. 

■$.Moft  pregnant  Arguments  f  erf  wading  to  Repentance,  are  props* 
fed  In  and  by  the  Gofpel ;  this  is  light  fo  powerfully  convincing,  that 
all  others  which  paft  before  it,  is  but  darknefle  in  comparifon  of  it; 
whether  it  be  the  light  of 'nature,  making  known  fin  as  it  is  ffecifi- 
cal  a»d particular tContr&Ff  to  certain  {landing dictates ;  not  in  its 
contrariety  to.th't  image  and  holineffe  of  God;tt\c\  that  without  any 
clear  and  certain  way  of  efcape,and  Repentancs^or  the  light  of  the 
Law,\\h\ch  layeth  men  under  full,pla>in,and  clear  con viftion, even 
unto  felf-condemnation,but  coucheth  the  pardon  and pojjiibility  rf 

Y  y  y  s  Redemption, 


<  3 8  Repentance  not  to  be  repented,  Serm.  ii*. 

Red:-wftionyuri&tt  fuch  dark  figures  and  expretfions,that  with  much 
difficulty  ic  may  direct  and  provoke  Repentance-,but  in  the  Gofpely 
the  Sun  of  r  ghteoufnefle  fhines  brightly  unto  convi£tion,and  felf- 
condeairadon»nay,unto  fpeedy  and  chearful  con  v:rfi on, There  is  no 
Argument  in  Nature,or  in  the  Law  to  enforce  Repenrance,but  it 
is  urged  in  the  Gbfpelj  I,  and  much  more :  doth  Nature  ftir  up  Re- 
pentance by  fins  mconvcniency  tomans  ftat?,Ol  the  Law  by  fin  s  in- 
cmnrruity  to  the  holy^  jufiy  and  good  command  <*f  Cody  the  Go- 
fpel doth  the  fame;  ray,  and  further  addeth  its  inconfittencywith 
that  eft  ate    int  >   which  we  are   refolved    by  the   Redemption  of 
J  ejus  Chrlft  ;  and  fo  it  prefenteth  us  with  two  moft  pregnant , 
powerfully    Convincing  ,    and  Perfwafive  Arguments  unto 
Repentance  ;     fuch    which     no   Profeffed   Religion  in    the 
World    (  it  felf  excepted )   doth  propound  ,   and  they   are 
thefe  : 

1.  The  death  of  ^efm  Christ. 

2.  The  day  of  Judgment. 

The  firft  Argument  propounded   in  the  Gofpel  to  perfwade 
Repentance,  is,  The  death  of  the  Lard  Jefrn  Chrift ;  This  is  an 
Argument  potent  in  operation  to  every  true  believer  ;  faith  doth 
v.     noiooner  touch  the  hem  of  its  garment,  but  it  cureth;  like  the 
bones  of  Elifhay  quickens  the  dead  man  that  is  but  let  down  into 
this  Grave;  and  pregnant  in  yerjwafion   to  every  rational  foul  \ 
that  is  but  candid,  and  ingenuous.     It  is  ftoried  of  Arton'm  the 
Senator  of  Rome,  that  he  intending  to  provoke  the  people  to  r- 
venge  the  death  if  C&far  (lain  at  the  Senate   by   Brutus    and 
C^JT^,  brought  out  his  bloody  Robe,  andcryedout,  Her*  is  the 
bloody  Robe  of  your  Quondam  Emperour.     Thus  the  Gofpel  pre- 
fents  to  our  faith  a  crucified  Chrift,  and  flain  Saviour,  flab  for, 
and  by  our  fins,  that  we  may  loosen  him  whom  we  have  fi.r- 
ced)  and  mourn  over  him  ;  that  we  may  fee  him  whom  our  lufis 
have  flain,  and  be  revenged  on  them  by  Repentance.    The  con- 
templations of  a  crucified  Chrift,  cannot  but  conftrain  Repen- 
tance.    Mount  Calvary  is  a  place  of  hea  r-meltingto  every  in- 
genuous fou!  :hat  makes  it  his  walk;    for  that  it  prefents  unto 
his  '  bfcrvation  a  man*  nay,more  than  a  man,  a  Grd  under  the 
moft  gr  e\  cm  fiiffcringS)  not  for  his  own,  but.  the  fins  of  others r 
c*polediinto  -.hat  .Cad  eftate,  not  by  any  conftraint  orneceffay, 
3?tU  his  own  cheke,  fhj  find  compaffign^  in  whom  we  readi 
ii ..  tfaeie. 


Serin.  2  2 .       Repentance  not  to  be  repented.  $29 


thefe  three  heart-moving,Repentance-provoking  confederations  .• 

(viz,.) 

I.  The  great  {ever it y  of  offended  juftice ,  and  fury  provoked. 
by  his  iniquity.  Here  he  feeth  the  vileneite  of  his  fin,  and 
fiercenefleof  Gods  anger,  vvhovvculdnot,  nay,  ia  juftice  could 
not  fpare  man  without  fatisfa&ion  ;  he  had  faid  it,  and  now  feeth 
it  executed:  In  the  day  thou  eat  eft  the  e,f,  thou  ft  alt  dye  the 
death.  Here  is  furious  juftice  which  falls  fearfully  on  a  Surety,  a 
Mediator;  and  fierce  fury  that  favours  not  a  Son$  an  only  begot- 
tn  Son.  Surely  fin  is  hainous,  greatly  provoking  to  God,  that 
his  difpleafure  thus  rageth.lt  is  fure  a  f -jarful  thing  to  fafi  into  the 
hands  of  the  living  God>  who  makes  the  Son  of  his  love  thus 
roareout,  My  (Jod,  my  ^jody  why  haft  thou  f.rft.ken  me  ?  Oh 
Impiety,  horrid  Impiety,  that  cannot  be  expiated  by  any  thing, 
but  the  very  heart-blood  of  God  !  O  fury  !  fearful  fury  !  thac 
forfakes  a  Son,  (only)  become  a  Surety  for  fmners  ;  what  penfive 
thoughts  muft  needs  ariie  in  the  fenous  obferver  of  this  fad 
fpedtac  e,  efpecially  when  ^proceeds  to  the  next  confide  ration, 
which  is  this : 

2.  Great  love  and  pity  of  a  Saviour  ;    who   wi'ling'y  en-      ^ 
dureth   thefe  fad   furte rings  out  of  choice ,    not  conftrtwt ,   fir 

the  fins  of  others  ,  not  of  himfelf.  Oh  unconceivable  love , 
ineffable  pity ,  that  we  finned r  and  he  thus  fufTered  \  he  left 
glory,  to  be  expofe^  tofhame;  he  undertakes  an  Atonement 
and  Reconciliation  between  God  and  man ,  and  endure:h 
infinite  fury  to  effect  it  ;  no  guile  was  ever  found  in  his 
mouth,  whofe  foul  undergoeth  this  grief ;  the  debt  was  ours,  and 
he  payeth  theutmoft  Mite  for  us.  All  we  we;it  afiray,  and  on 
him  was  laid  the  puftljhmeat  of  tts  all;  he  is  wounded  for  air  ifa.  r*,»jL 
tranfgrejjions ,  and  bruifed  for  our  fins  ;  and  that  whil'ft  we 
werefinners,  that  flighted  and  rejected  him.  Greater  love  can 
■  no  man  fhew  than  to  dye  for  his  friend  ;  but  behold 
here  is  matchlelTe  love  !  whil'ft  we  were  yet  enemies ,  Chrift 
gave  hlmfelf  for  tis.  Thefe  Torments  we  muft  have  en- 
dured to  Eternity  ,  if  they  had  not  been  infli£hd  on 
him. 

3.  We  h<re  fee  the  gracious  acceptance  we  have  with  God;  the 
great  liberty  of  accefle  to  God,  which  is  to  us  afforded ;    the 
wrath  of  God  thus  poured  forth  cwa  hi?  Son,  is  pacified  to- 
wards 


too  Repentance  not  to  be  repented.     Serm.22. 

wards  Tinners ;    and   the  Covenant  of  Works   being  thus  ao 
complifaed,  is  abolii*hed;  and  man  thac  was  at  diftance  from 
9f     God,  draweth  nigh  unco  him  ;   for  this  crucified   Chrift  was 
thus  lifced  up,  chat  he  might  draw  all  men  unto  himfelf;  and 
is  exalted,  to  give  remiffi  n  of  fin,  and  Repentance;  andtocon- 
fecrate  us  unco  himfelf,   a  peculiar  people.    Thefe  Leflfons, 
a.nd  every  of  them  are  written   in  fuch  legible  Characters  in 
the  death  of  Jkfus  Chrift,  that  he  that  runs  may  read  diem; 
and  each  of  trum  are  pathetical  perfwa/ions   to  Repentance  \ 
whil'il  they  are  read  by  any  ferioufly  obfervant  foul ,  they  re- 
flect thefe  ferious  and  p-nfive  thoughts  |    How  vile  is  mine  ini- 
quity that  hath  provoked  jo  great  feverttj,  and  exp  fed  my  Sure- 
ty to  fo  much  mifery  }  how  great  peril  was  my  foul  in  ,    which 
is  r.deem  d  by  fo  great  a  price  f    how    danger ous    thofe  -wounds  , 
wht.h  art  only  cured  by  the  death  oc  the  Chyrurg'un  t  how  di[- 
fenant  to  holineffe,  and  daring  to  juftice  is  that  fin ,    which  but 
imputed  j  expo  fed  the  only  bego:ten  Son  of  God  to  be  defer  ted  by 
his  Father  i  how  fierce  that  fury,  which  could   not  be  appeafed 
without  fufering  ?  it  muft  needs  be  fearful  to  faH  into  the  hands 
of  an  angry  God',  for  how  will  he  fume   at  the   fervant ,   that 
thus  frets  at  his  Son  ?  how  will  he  tear  the  Principal,  that  thus 
tormenttth  the  Surety  ?  how  fhall  God  punifh  us  for  our  ownJinsy 
who  is  fo  wrathfully  diff leafed  with  his  Son  for  ether  mens  fins} 
Oh  what  fhall  be  the  jufferings  of  th:  Reprobate,   if  thefe  be  the 
fuffe'ings  of  his  dearly  beloved  ?  needs  muft  ftaile  man  fink^  un- 
der the  burden  of  Divine  fury,   when  the  God  of  Angels  needed 
the  fupport  of  an  ssfngel  :    If   my   Repentance  will  avenge    the 
quarrel  of  my  Offering  Saviour ,  fhall  I  not  do  it  ?   if  %jpen- 
tar.ee  will  refcue  me  from  wrath  to  come,  Jhall  I  not  performe  it  t 
had  I  not   better  weep  a  few  days  here,  then  in   hell  for  ever  ? 
and  the  rather  for  that   1  weep  not  without  caufe,  nor  mourn 
without  hope.     The  Jin  was  mine,  the  forrow  my  Saviours  ;  the 
tranfgreffion  mine,   the  fatisfaftion  my  Sureties.     Oh  the  depth 
of  his  pity,  that  endured  this  for  mine  iniquity  !  What  he  endu- 
red for  a  time,  I  muft  have  endured  far  ever ,    if  in    him  the 
Father  had  not  been  well-p  leafed  !    Shall  that    be   my    delight  y 
which  coft  my  Surety  fo  dear  t  Shall  I  call  on  the  Lords  Name , 
or  be  called  by  the  Name  of  C^rifty  **&  ™*  depart  from  ini- 
quity} was  Jefm  Chrift  thm  broken  for  me  y   and  fhfl  not  my 

heart 


Scrm  .22.       Repentance  not  to  be  repent ed%  5  \  1 

heart  be  broken  for  a: -d  from  fin  ?  hath  he  R  deemed  me  from 
this  wrath  to  come  ,  and  (hall  he  not  'Redeem  me  from  my  vain 
converfation}  jkall  I  expett  %jmijfnn  ,  and  not  accept  repen- 
tance through  his  bleed  .?  Oh  what  reafon  have  I  to  return  to 
God ,  and  glorife  him  with  my  foul  and  body  which  are  his  \ 
for  he  bought  them  at  a  price  ,  and  a  deare  fries  ,  his  cwn 
bloid  ;  /  e  hath  confecrated  a  way  of  accefi  unto  the  Father , 
through  th:  vai'e  of  his  own  flefh ;  but  fhall  I  dare  to  approach^ 
not  having  my  heart  fprinkled  from  an  evil  conscience ,  and 
my  body  wafhed  with  pure  water  ?  be  is  reconciled  ,  but 
floall  I  agatne  rebell  }  I  am  healed ,  (hall  I  againe  fin  I  a 
pardon  is  to  me  extended)  fhaU  1  not  receive  it  with  a  penfive  and 
j  re  fir  ate  foul  f 

Thus  then  we  find  that  there  is  much  of  flrength  in  this 
Argument ,  even  above  a  thoufand  Arguments  to  enforce  Re- 
pentance -,  if  but  right  reafon  keep  the  Throne ,  what  reply  can 
be  made ,  or  reafon  rendred  ,  why  the  call  of  the  Gofpel 
fhouldnot  be  obeyed,  whilft  it  pleadeth  with  fo  much  clear- 
neffe  for  our  repentance  from  the  consideration  of  the  death  of 
Chrift? 

But  the  fecond  Argument  urged  by  the  Gofpel  to  induce  us  ^guwenrre 
to  repent,  is,  the  day  of  judgement.  The  former  Argument  H^* repcn" 
doth  affault  our  affections,  this  ourpaffions,  that  the  foul  may 
be  furrounded  with  fuggeftions  unto  repentance  ;  and  if  either 
the  one  orthe  other,"  are  under  the  command  of  right  reafon, 
thedefign  of  the  Gofpel  may  not  mifcarry;  the  dread  of  the 
day  of  judgement ,  drives  the  Minifters  of  God  to  Preach  and 
perfwade  repentance.  Knowing  th.  ten  ours  of  the.  Lordy  we 
per f wade  men  ,  faith  the  Apoiile  ;  for  that  wemufl  all  appear 
bero  e the  judgement  feat  of  C^ri^  y  that  every  one  may  receive 
according  to  the  things  done  in  the  body,  according  to  that  h  hath 
done  in  the  body,  whether  it  be  good  or  bad,  2  Cor,  ^.10,  II.  This 
is  fure  a  profitable  proper  Argument  to  perfwade  repentance  9 
which  provoker  unto  the  Preaching  ofk;and  therefore  the 
fame  Apoftle  doth  in  ^ABs  7.  30,  3  1.  urge  it  ;  but  now  he 
commandeth  all  men  everywhere  to  repent  ,  for  that  he  ha  h  ap- 
pointed a  day  wherein  to  judge  the  world  i»  nghtcoufneffe , 
&c.  And  this  Argument  is  fo  pregnant  and  profitable  to  per- 
fwade repentance,  that  it  is  urged"  by  John  ins  Baptift,     The 

King- 


5  3  *  Repentance  not  to  be  repented,     Scrm. a  2. 


Kwgdome  of.  God  is  at  hand  ,  therefore  recent  ^  nay  ,  f/>?  ^av  is 
laid  to  the  root  of  the  tree ,  and  every  tr:e  which  bringeth  not 
forth  gnod  fruit  ,  nufi  be  hewen  down  ,  and  thrown  Into  the  fire  ; 
therefore  bring  forth  fruits  meet  f&r  repentance,  Matthew  ?, 
and  very  often  by  the  Lord  Jefns  himfelf :  This  is  fo  proper 
an  Argument  to  enforce  repentance,  that  ic  is  noted  to  be  fee 
at  a  dilhnce  to  the  thoughts  of  the  impenitent ;  they  live  as 
having  made  a  Covenant  with  death  ,  and  an  agreement  with 
hell,  Ifa.  28.15.  PuC  tarreaway  this  evil  day ;  it  is  r.oted  that 
the  'Doctrine  which  increafeth  nngodlineffe ,  denieth  the  re  fur- 
reft ion ,  2  Tim.  *.  16,17,  1 8»  Zdnd  fuch  as  wall^  after  their 
own  lufls  ,  are  J coffers  at  thz,  day  of  judgement ,  2  Pet.  3.  3,4 
$.  And  it  is  to  be  obferved,  that  triolein  Athens  who  repented 
not  at  tpaufs  Preaching,  mocked  when  he  made  mention  of  the 
refiirreftion ,  and  Uft  judgement.  But  certainly  there  is  much 
in  the  day  of  judgement  to  move  the  hardeft  heart,  and  moii 
ftubborn  finnerto  repentance:  the  fame  Spirit  which  is  to  con- 
vince the  world  of  (in  and  of  righteoufneffe  *  convinceth  alfo  of 
judgement  ;  for  the  day  of  judgement  anfwereth  all  the  finners 
pleas ,  whereby  he  defendeth  and  encourageth  himfelf  in  fin  ; 
for  it  affureth  of  certame  detection  and  conviction  of  fin.  Ic  is 
a  day  which  alloweth  not  the  lead  encouragement  from  fecre- 
fie;  for  therein  every  mans  deeds  mult  be  made  manifeft,  whe- 
ther they  be  good  or  evil ;  nay  ,  the  very  fecrets  of  all  hearts 
fhall  be  laid  cpen  •  and  finful  thoughts  themfelves  muft  then 
be  judged;  the  day  of  judgement  determineth  apriod  to  all  im- 
piety ,  and  denieth  the  duration  of  its  props  and  Pillars ,  pro- 
fits and  pleafures  in  the  world ;  determining  all  the  advanta- 
ges of  fin ,  to  be  at  the  beft.but  pleafures  of  Jin  for  a  feaon ; 
calling  on  rich  men  to  hwle  and  weep,  though  tl.ey  live  in 
pteafure  on  earth  ,  in  James  $.  i>  2,  3, 4,  $,  6,7,  8.  The  day 
of  judgement  affureth  of  the  punifhment  fif  the  wicked  ;  howe- 
ver they  fcape  fcot-free  in  this  life,  and  by  their  prefent  power, 
Gods  patience,  and  humane  ftrength  ,  they  evade  and  efcape 
many  evils  which  befall  the  godly  ,  yet  they  are  but  rcferved 
to  this  day  of  vengeance ;  and  this  is  the  day  in  which  the 
wicked  muft  appeare  Curfed ,  and  manifefieth  that  h  fioall  not 
go  well  with  the  wicked;  this  day  of  judgement ,  is  the  day 
of  recompense  t9  the  righteous ,  wherein  it  (hall  bemade,mani- 
"*"  feft, 


Serm.  2  2 .      Repentance  not  to  be  repented.  553 

fed,  ic  is  no'  in  vaine  ro  ferve  God  ,  or  walk  mournfully  before 
him;  the  iniquities  of  the  penitent  fhail  not  be  found  when, 
fought  for,  but  appear  blotted  out  cf  Gods  remembrance  j  for 
that  if  there  be  in  the  foul  any  fence  of  fin,  and  fear  of  judgment*, 
this  is  one  eminently  forcible  argument  to  perfwade  repentaf 
fhatl  men  continue  in  fin  which  (hall  erelong  be  laid  open  ro 
their  fhame  ?  orpurfue  the  pleafures  vyhich  lliaJl  fhortly  end  in 
perplexities  ?  and  not  rather  judge  themfelves,  that  they  may  not 
be  judged  by  the  Lord? 

Thus  then  the  Gofpel  doth  by  plain  and  powerful  arguments 
call  unto   repentance,  and  witneife  its  neceifiry:     But  yet  a~ 

1  he  mofi  powerful  bdps- conducing  to  Repentance ,  are  afforded 
by  the  Gofpel:  and  thereby  it  calls  molt  loudly  to  Repentance, 
leaving  us  altogether  without  excufe,  and  fealingus  under  inevi- 
table condemnation  in  cafe  we  do  not  repent  .•  the  Gofpel  affords 
the  fulneffe  of  knowledge  for  the  enforcement  of  Repentance; 
ignorance  and  unbelief ,  thofe   bars   and  locks  of  impenitency 
are  broken  open  ;    the  Gofpel  opens  the  bllnde  eyes  ,    and  turnes 
ns  from  darknefi  to  light ;    makes  all  men  from  the  lead  to  the 
greateft,  to  know  the  (]od  that  is   offended,  to  be  a  God  of 
jeahufey  that  will  not  endure  iniquity;  he  is  a  consuming  fire 
to  the  hypocrite  in  Zion :     The  Law  that  is  violated  ,  is  juft , 
holy  and  good',  the  guilt  contracted,  isfo  contrary  and  provo- 
king to  jufiice  ,    that  in  it  there  is  no  poflibility  of  approach  to 
Godj  that  therefore  Chrift  is  exalted    a  Prince   and  a  Savi- 
our ,  to  give  %jpemance  before  Remlffion  of  Jin  :    Repentance 
is  a  fi'te  gift  conferred  by  the  Covenant  of  grace  ,  fignified  and 
fealed  in  Baptifm;    Chrift Jefus  the  Donor;  we   need  but  ask 
and  have^the  death  of  Jefus  the  efficient  caufe   of  Repentance, 
it  is  wrought  by  union  with  the  fame ;  fo  that  the  Gofpel  makes 
us  to  fee  the  neceffity ,  nature ,  next  way  ,  method  ,  and  order 
of  repentance;  we  cannot  now  plead  we  knew  not  what  it  was  to 
repent ,  where  or  how  to  gain  repentance  ,  or  that  there  was   f® 
great  a  need  of  it. 

The  Gofpel  helps  US  to  the  Spirit  that  wcrketb  Repentance. 
TheMiniftryof  the  Gofpel  is  the  Miniftry  of  the  Spirit;  this 
awakeneth  themoftfleepy  conference ,  and  fhaketh  the  moft 
rocky  heart ;    this  makes   Herod  heare  John  gUdly  ,  and  the 

Zz  2  Jew6 


3  3  4  Repentance  not  to  be  repented.         Serm.  2  z 


Jews  to  re  jbyce  in  his  fight ;  this  makes  Fee  fix  himfelf  to 
tremble,  and  Simon  (JliagttstofaU  down like  Ugh. ening \  none 
can  continue  impenitent  under  the  Gofpel  ,  but  by  quenching 
the  Spirit  ,  grieving  the  Spirit \;  nay  ,  with  rage  riffling  the 
Spirit^  and  counting  themfelves  unworthy  of  falvation.  The 
great  work  of  the  Gofpel ,  is  to  fend  forth  the  Spirit  to  convince 
Aft.  i?  4^7,  the  world  of  fin  ,  rigkteoftftejfe  ,  and  judgement;  and  the  Spi- 
Vr.  rit  by  the  Gofpel  works  conviction  ,  unto  very  oppofition 
with  rage ,  and  violence ,  and  malicious  attempts  ,  to  extin- 
guish its  light,  anddeftroy  the  Ministers  that  publifli  it,  if  it 
do  not  convince  unto  converfion  and  repentance ;  hence  the 
fin  unpardonable  (  conftituted  fay  fome)  but  I  am  fure  corn- 
pleated  byimpenitency ,  iscailed  blafyfemj  againft  the  Spirit; 
for  and  by  reafon  of  itsfpite  and  rage  againft  the  Gofpel.  We 
fee  then  that  the  Gofpel  teacheth  repentance  as  its  maine  do- 
Urine ,  offereth  repentance  as  its  prime  pr ivi ledge ,  urgeth  re- 
pentance as  its  chief  duty ,  and  enforceth  repentance  as  its  on- 
ly end;  and  fo  loudly  calUth  unto  repentance  ,  that  we  are 
bound  to  the  obedience  of  the  Gofpel  as  the  laftof  Divine  in- 
ftruc~Uons,  and  after  which  we  muftexpeg  no  direction  to  our 
happinefle  ;  but  this  muftftand  as  the  h'gh  aggravation  of  im- 
penitency,  as  a  fin  againft  the  humiliation  and  ekaltetipn  of 
Jefus  Chrift ,  the  death ,  fufferings ,  refurreSion  of  the  Son 
of  God,  the  Covenant  and  Spirit  of  grace  :  Repentance  is 
abfoultely   and  indifpenfably  neceffary 

So  that  in  order  to  the  ami  ipation  of  divine  fury ,  and  an- 
fiver  of  the  call  of  the  Gofpel ,  we  fee  the  neceffity  of  repen- 
tance :  And  this  is  the  fecond  general  Head  propounded,  which' 
oive  me  leave  to  difmiile  with  a  brief,  but  p'a;ne  rebuke  and 
blame  unto  the  finful  demeanour  and  carriage  of  men  in  the 
world,  demonftrating  an  in,enfb''ity  of  his  indifpenfaile  ne- 
ceffity  of  Repent an-.e  ;  and  it  confifts  in  two  th:ngs,  (vi^.j 
the 


Spt}°fR^— 


.  .         The  finful  carriage  of  men  evidencing   their  infenfibiiity  of 

fcufifa^tf     lts  ne^ifity,  is  the  MHtemft    of    Repentance  ,    vs  hereby  men 
fewnuncc.     fcoffe  at  repentance ,  defpifing  all   calls  thereunto ;  fcorning 

k 


Serm-  3  2.      Repentance  not  to  be !  tepenkd'.  53- 

icasa  bafe  and  contetppdble  melancholy  humour,  below  the 
:it  of  men;  they  live  like  men  in  Covenant  with  hell ,  *r*^ 
**  40  agreement  with  the  grave ,  who  need  no  repentance, 
and  therefore  make  their  beans  hard  ,  *•;;.*  ;-./;/  #Y^ f ,  T\ 
come  obduate  and  rebellious  to  all  falls  to  repentance;  ap- 
prove themfelves  a  fcomful  people;  nay,  fcoffers  at  rh^ 
Do&rine  of  the  Gofpel,  and  day  of  judgement  ,  which 
calls  them  to  Repentance.  In  the  haughtineffe  of  their  fpirrcs, 
they 

1.  Vifeftcem  the  mercies  and  common  providences  of  God, 
which  fhould lead  them  to  repentance.  They  fay  not  in  their 
hearts,  Let  m  feare  the  Lord  our  God  that  giveth  rain,  both 
the  former  and  latter-  in  its  feafojt ,  and  that  refer  veth  to  fifths 
appointed  weeizj  oc  the  Harveft  ,  Jer.  5.24.  butdefpife  the  pui- 
ence  and  long-fufferance  of  God  ,  which  fhould  lead  them  t<» 
repentance. 

2.  Decline,  nay,  deffife  the  Word  of  God ;  when  preaching 
repentance  ,  they  will  nst  hearken  to  the  found  of  the  Trumpet, 
Jer.  5. 17.  have  line  upon  line,  yet  will  not  he  are ,  Ifa.  28. 
15.  ^Hjiy  ,  pull  away  the  fhoulder  ,  and  flop  their  e are-,  left  hh  j 
fhould  hear,  Zech.  7. 1 1 . 

,3.  Dif regard  the  judgements  of  God  denounced,  or  inflitled 
upon  others  for  their  warning  •,  all  that  God  doth  to  treachc- 
rom  Ifrael ,  never  affe&s  or  frightens  treacherous  Ju.Uh  to 
make  her  return,  Jer.  2.  10.  The  falling  of  the  Tower  of  Si- 
ha ,  and  Pittites  mingling  the  blood  of  men  with  Sacrifices, 
may  occaiion  cenforious  thoughts,  thefe  were  worfe  [inner s than  ^  .  -    , 

others;  but  never  any  ferious  reflections ,  that  mleffe  we  repent, 
we  must  all  lil^ewife  perifh.  Obdurate  children  never  relent  ac 
their  Brethrens  correction ;  nay ,  when  threatened  themfelves , 
they  bleffe  themfelves  in  their  heart,  and  fay,  We  fh all  fee  m 
evil,  though  we  goon  to  adde  drttnksnneffe  to  thirl?  ,  Deut.  29. 
19.  By  their  Rubbomneffe  they  tire  and  (lay  Gods  correcting 
hand  ,  with  a  Why  fhould  you  be  fmitten  any  more  f  joa  revolt 
ft  ill  more  and  more,  Ifa.  1.5.- 

4.  Are  deafer  ate  and  daring  in  their  impiety  ;  (inning  with 
an  high  hand ,  and  brazen  face ,  w;th  utmoft  refolution ;  Come 
fay  they  ,  we  will  fetch  wine ,  and  fill  our  f elves  with  >  s~lrong 
drinks,  and  to  morrow  fhall  be  as  this  day  ,  and?}?ore  abundant, 

Zzzz  Ifa. 


4>J- 


t  3  6  Repentance  not  to  be  repented.       Serin,  22 

Ifa.  56. 12.  are  not  afhamed  when  they  commie  abomination  , 
nor  can  they  blufh  ,  Jrr.6.i).  they    (in  as  So  dome ,    not  fo 
much  as    feek:ng  to  fade  their  iniquity  ,    Ifa.  \.  9.  out-facing 
vengeance,  out-daring  heaven,  out-vying  hell,    Ifa.  26.  1?. 
deriding    judgements    denounced    ,    becaufe   deferred ,  vv  th 
PPdtchmavJl'hat  f the  night}    Ifa.  21.  11.     Where  is  the  pomije 
of  his    coming}    2  Pet.  3,  nay,   blafphemoufly  faying,    Cjadis 
fuch  An  one  as  cur  (eves ,  Pfal.  50.21.  and    becaufe   fentence 
again!*  an  evil  work  is  not  fpeedily  executed,  their  heart   is 
fully  fetinthem  to  work  wickednefle  ,  £  clef.  8.    ir.    fo  that 
they  do  every  way  demonstrate  a  contempt  of  repentance,  and 
are  fo  farre  from  owning  aneceffity  of  it,  that  they  deem   ic 
vaine  and  vile,  and  fo  witneffe   themfelves  to  be  defherately 
wicked ,  wedded  to  their  lufts ,  and  fold  to  work  wickednefle ; 
who  wiil  not  heare  of  parting  from  impiety ,  though  on  hope 
of  pardon ,  or  feare  of  hell ;  and  fo  juitly  called  a  ftubbome 
■people:  deeply  di (ingenuous  ,  defpifing  ail  dictates  of  felt-prefer- 
vation ,  and  efcape  of  everlafting  woe ,  the  deepeft  difcoveries 
of  divine  wifdome ,  which  prefcribeth  repentance  as  mans  re- 
medy ,  the  difplayings  of  divine  affection  ,  foliciting   repen- 
tance to  prevent  their  ruine  ,    and  fo  are  foo'ijh  :     do/erully 
f elf-deft  motive ,    denying  the  way  of  their  fafety  ,  and  defying 
a  God  of  power  and  jealoune  ,  to  arife  in  his  wrath  againikhem, 
and  fo  aggravating  their  forrow  with  an   /  would  have    healed 
thee,  but  thou  wouldft  not  be  heakd>y    thy  deftruftyn  is  of  thy  felfy 
O  Ifrael. 
V  Noreofiti-       But  *he  fecond  tinful  carriage  of  men   evidencing  their  in- 
fenfibillty  of   fenfibility  of  the  necefTity  thereof,  is  the  neglect  of  Repentance-,' 
repentance,      thefe  men  own  it  as  a  duty  to  be  done  ,  and  remedy  to  be  ufed, 
and  dare  not  admit  any  contemptible  thoughts  of  it ;  yen  they  are 
flack  unto,  and  fleighty  in  the  performance  cf  it ;   And  of  thefe 
there  be  three  forts. 

,  ri  SeJf-mfikidrws\  men  that  ace;  right   in    their  own  eyes  . 

1 .  Sort  c^  ncg-  r     ^      J       '  '  ,       ,u      ,  ,r  .  ,         K 

Ichors  of  re-  fee  Repentance  a  needful  grace  ,  but  nu  n  edful  unto  t hem  \  they 

peacarcc.  are  hone  ft  among  men  ,  pay  all  their  own,  live  civilly  among 
their  Neighbours,  nay,  holy  towards  God  •  >they  Ph.uifee-like 
htt twice  aweek,  pay  tithes,  give  almes,  heare  Sermons,  read 
Scripture,  pray,  and  the  like;  thefe  pity  the!  r  pro;  ha:  e  Neigh- 
bo  u is ,  a,nd  apply  every  reproof  to  them  ;  but  as  for  them- 
felves^ 


Serm .  i  z.       Repentance  not  to  be  repented.  537 


{elves,  Bc!larmine-\\kz  they  have  no  fin  to  confeffe ;  they  muft 
ftraine  conscience  for  fome  venal  fins ,  that  they  may  paffe 
the  forme  of  abfolurion  •,  rhefe  are  the  wh$U  who  need  m  Phy- 
fician ,  and  the  righteous  whom  Chr-'fi  calls  nn  to  repentance  ; 
Untill  convinced  that  this,  and  more  than  this,  is  confident 
with  Reprobation  ,  and  is  not  enough  to  keep  a  foul  from  hell; 
certainly  theie  are,  1.  Ignorant  of  natures  pollution,  Ezek.  16.2. 
Rom.  II.  24.  z.Vnobjervant  of  the  Law  its  exattion,  which 
concludeth  ali  under  guilt,  Rim.  3.  17.  3.  Vnaffctted  with  the 
prescribed  way  of  [titration  ^  Repentance  and  Remiffion.  4.  /*- 
fcnpble  of  cpivine  fcrutiny  and  judgement  w^ich  they  milft 
paffe,  Tr^Kj.  %.  2t.  2.  (JAiatth.  9.  15.  ^.  Unacquainted 
with  ,  /zW  mMccuftomed  t ; ,  *r  indirect  in  the  work  of  felf-ex- 
aminaaon,  altogether ftrangers  at  home,  or  feeing  their  fa- 
ces in  the  falfe  glaffe  of  comparifon  with  their  viteft  Neigh- 
bours ;  for  otherwite  they  could  not  but  fee  Repen- 
tance abfolutely  neceifary  for  themfelves  .  more  than  o- 
thers  ;  for  Publicans  and  Harlots  will  enter  into  heaven  before 
them. 

2.  Superficial  penitents ;  thefe  fee  Repentance   a  duty  ,  but  2Sort  ofneg- 
deem  it  needs  mt  much  ado;  there  is  no   fuch  neceiiity  of  it,  leftorsofrc- 
as  that  a    man  fhould  be  taken  up  with  it   as  his  ferious  bufi-  pentance. 
neffe  ;  therefore  they    regard  not  the  quality  of  the  aft  >  but 

paffe  themfelves  as  penitentia ies3  with  fome  formal  careleffe 
performances ,  fomefhortfighs  or  fobs  for  Cm  ,  trembling  -with 
Foe fix  at  T^auls  Preaching,  or  quivering  with  Bel(haz,z>ar  , 
on  fight  of  Gods  hand-writing ;  and  carting  off  fome  groffepro- 
phane  afts  with  Alexander  or  T  0  lemon ,  but  never  ftrike  at  the 
roo:  of  fin ,  and  mortiheluft,  or  make  a  ferious  returr.e  to 
God,  butfhew  themtelves  voide  of  the  grace,  and  ignorant  of 
the  nature  of  true  repentance  ,  and  fall  under  fallacious  hopes 
of  heaven ,  whxh  like  the  hope  of  an  Hypocrite,  will  faile 
them  in  the  evil  day,  when  they  fh all  be  too  late  convin» 
ced  that  fuch  is  the  neceffity  of  Repentance ,  that  the 
matter  thereof  cannot  be  Separated  from  the  manner  of  perfor- 
mance, 

3.  S-icbas  ht  Repentance  at  a  di 'fiance  ,  and  pi  ft  it  off  from  3.  Sort  of  neg-- 
iimj  to  times  thefe  men  are  (and  indeed  by  dayly  fub,cftWea°rsoflCl,cn" 
to  theGofpel,  cannot  but  be)convinccd  Repentance  is  indeed tancc* 


j.  -,g  Repentance  not  to  be  repented.    Serm,  z  3 . 

y ,■  and  exceeding  neceffary  unco  the  remiffion  of  fins ; 
and  htting  under  the  Word  ,  thefe  men  meet  with  many  ftrong 
hearc-foakmg  convi&ions ,  which  they  bid  welcome,  and  un- 
to thetnuh  and  good nefle  of  what  is  required  they  affent ,  and 
their  affections  work  within  them,  they  cannot  but  figh  on  fenfe 
of  their  fad  condition ,  and  confefle  it  hath  been  bad  with  them, 
but  it  ihall  now  be  better;  they  conceive  and  declare  good  pur- 
poles  ,  but  alas  they  prove  abortive  ;  like  Sfhraims  righteouf- 
neile  ,  an  early  dew  foon  gone  ;  like  the    Son   in   the   Gofpel , 
when  called  into  Chrili  his  Vineyard,  theyanfwer,  I  go  Siry 
l m go  not;  like  lingring  A  tiff  in ,  pray,  but  feare   God  mRtoo 
foon  fay  Amen  to  their  prayer  ;    they  protract  time ,  perfift  in 
/m,and  many  times  quench  the  motions  of  the  Spirit  within  them; 
fusgefting  to  themfelves,  though  repentance  be  neceffary,  it  re- 
quires no  haile ;  thefe  men  do  finfully 

i.  Determine  their  own  time,  not confidering the  uncertain* 

ty  thereof,  that  .they  are  Tenants  at    the  will  of  another,  in 

the  hand  of  the  God  of  time,  who  may  not  give  them  another 

-   time  ;  fenfe  of  repentance  (hould  make  us  fay ,  Multisannis  cra- 

\}iwm  non  habeo  ,  I  have  no  to  morrow, 

2.  Deem  grace  to  be  within  the  reach  of  mans  arme  ;  they 
think  they  can  repent  when  they  lift;  not  confidering  it  is  Gods 
gift ,  fo  that  they  may  enjoy  their  time,  but  not  repent ;  were 
it  at  mens  Command  ,  what  difingenuity  is  it  to  de- 
ferre  Repentance  !  but  in  this  cafe  it  is  Grand  preem- 
ption. 

3.  Do  what  in  them  lieth  ,  to  quench  the  Spirit ,  (Ming 
convictions,  difobeying  perfwafions ,  deadning  affection  ^  the 
Spirit  will  not  mo  ve  for  ever,  Gen. 6. 3 . 

4.  Difefieem  grace  and  holineffe ,  accounting  it  the  fhame  of 
ftrength  ,  and  burden  of  youth,  thinking  repentance  the  work  of 
olda°eandweakneffe,  and  the  quality  of  fools. 

5.  Deaden  the  hopes  of  their  friends  ^fao  know  not  how  to  deert- 
mine  their  eternal  eftate,  are  indeed  cheered  in  their  penfiVe  po- 
fture  in  (icknefle  ,  and  at  death  ,  if  it  be  not  too  lare  to  be  true, 
on  which  account  they  are  constrained  to  check  .heir  hopes, 
and  dare  make  no  conclusion  ,  but  fay  as  Auftln  in  the  like  cafe, 
Nondico  damnabitur\  nondico  falvabitur^fed  tn  duwfaiw  es  poeni- 
tentUm  agey  Repent  in  health. 

6.   CMake 


Serm.  23.      Repentance  not  to  be  repented*  55a 


6.  tMake  difficult  resentence  ;  undertaking  that  in  infirm 
age,  which  requireth  theutmoft  of  ftrength  ;  nay,  rendering 
fin  by  irs  cuftome  natural  and  obdurate.  Can  the  Ethiopian 
change  his  colour  ?  then  they  that  arc  accuftomed  to  fin  mayjsrI5  r, 
repent;  fickneife  employee  h  the  whole  man,  and  fhutteth  out 
all  lift  or  leaiure  to  repent. 

7.  Thtj  arc  in  danger  dolefully  to  of.tdaie  the  day  of  grace. 
God  doth  manifeft  graces  beauty,  and  mngnifie  theneceifity  of 
Repentance,  by  limiting  its  tim: ;  to  day  if  ye  will  hear  his 
voice,  wel  and  good:  it  not,  he  will  fweareinhis  wrath  you 
(hall  not  enter  into  his  reft  h  f  the  day  of  grace  be  once  expi- 
red, Repentance  may  be  fought  with  tears,  but  not  obtained; 
and  thjn  the  pleafures  of  fin  will  be  fhortning  ;  confidence 
will  grow  clamorous  j  and  torment  with  an  expectation  of  fie- 
ry indignation  to  be  revealed  from  heaven,  lamenting  too  late, 
Oh  that  I  had  known  in  that  my  da)  ,  the  things  -which  ^u^c  l9>  4** 
Concern;  my  Tcace  ,  which  are  now  hid  from  mine 
eyesl 

Such  as  in  time  will  not,  when  it  is  too  late   fliall  fee  that 
repentance  is  the  One  Thing  Neceffary  of  mans  life,  is  even 
of  abfolute  Necetfity. 
I  have  laid  before  you  the  two  firft  general  things  considera- 
ble, (viz,. )  the  Nature  and  ^{eceffity  of  Repentance  ,  where- 
in I  have  been    longer  than  intention,  butftiall  be  more  brief 
in  the  two  remaining-,   I  pafle  then  to  the  third  thing  propoun- 
ded, viz,. 

The  Notes  and  Characters  of  true  Repentance. 

And  concerning  this,  I  might  return  back  to  the  defcripti- 
on  of  Repentance ,  and  make  that  an  examination  of  the  truth 
©f  your  "Repentance;  but  I  will  leave  that  to  your  own  private 
meditations,  and  only  examine  your  Rep  ntar.ee  by  the  Chara- 
cters propounded  by  the  Apoftle  Paul  to  the  Corinthians  ^  For 
behold  this  tlf-jan.e  thing,  that  you  have  [or  rowed  after  a  god- 
ly  (err ,  what  carefulneffc  it  hath  wrought,  in  you;  yea,  what 
clearing  of  you-  f elves,  yea,  what  indignation  ,  yea,  what  fare, 
yea ,  what  vehement  dejire  ,  yea,  what  z,eale ,  yea,  what  re- 
vengel  2  Cor.  7.  ii.  in  which  we  have  two  remarkable  Notes 
and  Charafters  of  true  Rpentance.- 

Firfi, 


54°  Repentance  not  to  be  repented. »     Serm.  zi* 


Firft,  The  general  nature  of  it,  grdlj  forrow. 
Secondly,  The  Concomitants  thereof,  care  fear,&c. 
i.Vyr-Voflle-       The  fiift  Note  o:  Mark  of  Repentance  ,   is  godly  fonow  :  I 
pcntancc.        have  before  Noted  forrovv  to  be  eflential  to  Repentance  ;  God 
never  calls  to  Repentance,  but  he  calls  to  weefiag;  orpromifech 
Mr-    CaU-     Repentance,  but  he  promifeth  a  jplrit  of mottrwxg;  excellently 
m'cs    Sermon  well  faith  an  eminent.Mir.ifter  of  this  CITY,  God  hath  tjed  fin 
before  the       tyukforrow  together  with  Adamantine  chains.     A  woman    may 
houfe  of  Coni-  as  coon  j0O^  CQ .  ^e  delivered  of  a  Childe  in  a  dream,  as  a  man  to 
™onJ'        °"''  repent  without  {enow.     Sorrow  is  indeed  die  daughter  of  fin ; 
4*  x     but  God  hath  made  the  daughter  a  means  to  deftroy  the  mother ; 
you  mult  not  look  to  dance  with  the  Div.el  ail  cay,  and  (up  with 
Chriil  at  night ;  to  lie  in  Dalilah's  Lap  all  your  lives,  and  go  to 
Abrahams  bofome  when  you  dye.    To  the  merry  Greeks,  and 
Boon  Companions  of  the  world,  Repentance  feems  madnefle, 
becaufe  it  calls  for  mourning ;  for  wherefoever  there  is  true  Re- 
pentance ,    there    muft  ,    there    will    be    [arrow  for  finne. 
This  forrovv  muft  be  godly  forrow    after  a   codly    fort  ;    it  is 
?x<vhKtnvt$tQV>f9rroT»  according  to  God.    Godly  in  its  Author, 
Occafion,  Object,  End  and  Effects ;  it  muft  be  godly  forrow  in 
its  ^Author,  fpringing from  God,  and  God  alone  ;  the  working 
of  natural  paflions  by   a  fufernatm-al  power  and  principle ;   a 
ffirit  tf  mourning,  even  the  Spirit  of  God  melting  and  making 
the  hard  heart  to  mourn ;  a  rock  relenting  on  the  ftroak  of  Gods 
rod ;  the  ftony  heart  is  taken  away,  and  an  heart  of  flefti  given  by 
the  Lord',  this  forrow  is  Gods  gift  from  Golgotha  ;  the  death  of 
the  Son,  of  the  Son  of  God,deprefleth  in  us  all  joy  and  comfort; 
Nature  is  no  Author,  though  an  A6lor  in  this  grief.   It  is  godly  in 
its  Gccafion^  Divine  offence,  rather  than  Humane  lofle;  finne  y 
xi?  I  mart,  is  the  ground,  reafon,  occafion  of  it;  it  is   moft  in 
their  hearts,  who   in  refpect  of  the  world  have  leaft  caufe  to 
mourn;  it  is  not  for  loffe  of  wife,  children,  goods  or  credit,  but 
breach  of  Divine  Law ;  its  complaint  is  not  I  am  undone,  but 
Cod  u  offended,  the  Law  violated,  Chrift  is  dishonoured  ;   it  is 
more  for  deformity,  than  deferred  mifery ;  for  extinguished  ho- 
I-neile,  than  miieries  to  be  endured  ;  a  mourning  for  fin  as  fin,  as 
it  is  offenjivum  Dei,  averfivum  a  Deo3    an  aQ  of  difobedience , 
an  all  of  unkindneffe.     It  is  dolor  to  God,   Againfi  thee,    thee 
wly  have  I Jinwd.    The  fouls  unlikeneffe  to  God,  unlocks  its 

paflion ; 


Scrm2  2.   Repentance  not  to  be  repented.  541 

paffionj  the  utmoft  of  perplexities  annor  abate  its  joys,  if  Go  J 
appear  well-pleafid  ;  nor  the  highcfl  ok  enjoynlenrs  filence  its 
forrow,  whin*  Cod  {lauds  offended.     Ic  ;s  s;o  Jy  in  its  ob  eft ;  it  { 

is  f  rrow  torsfahls  God  y  Ae^s  20.  21.  <*yi  l.m  n  ing  After  the 
Lord,  1  Sam.  7.  2.  A  tooling  y.r:to  Chrift ,  a;:d  n  oa v:ng  over 
Ihn  whom  we  b  vs  f'.erced,  Zech.  12.  10.  As  a  man  runs  with 
b'enred  eyes  ro  the  parry  offended.  Oh  Sir ,  /  have  offerMd% 
wronged  )**%  WI'U  yoH  forgive  me}  So  penitent  David  runs  to 
God,  and  w'thremorfecrieth,  l/fgainft.  .l.e^  thee  on  I)  have  I 
finned :  And  the  Prodigal  crier.h  to  his  fa.  her,/ have  fn?:cd  agdinft 
thee.  In  days  of  affl'clion  and  atone  vjsor^lfiaH  alfe.r.bled,  aid 
mourned  before  the  Lord;  penitent  Efh-ahn  criech  ,  Th  u  haft 
chaflifed  wf,  and  I  wtu  chaftied.  This  folfow  ipeaks  not  in 
the  ears  of  men,  but  God  ,*  it  is  net  open  and  feed  to  the  world  , 
but  fecret,  ferious  towards  God.  It  is  godly  in  its  end  and  ef- 
fects ^  it  is  exprefled  to  God,  that  God  may  be  enjoyed  ;  this  for- 
row  fpeaks  unto  God  the  vindication  of his  JHslice;That  th:n  may  ft 
be  juftifed  when  thou  judgeft,  and  righteous  when  thou  fpeakjeJK 
It  is  not  a  mourning  of  murmuration,  but  of  juftificatlon  :  why 
fhofi/d  a  man  complain,  a  man  f>r  the  fnniftment  of  Lis  fin  \  ic 
is  a  forrow  that  fets  a  luftre  on  the  leaft  mercy  ;  it  is  of  the  Lords 
mercy  we  are  not  con-timed ;  We  are  lefle  than  the  lead  of  his  mer- 
cies,is  its  language;  this  forrovv  is  of  fubmiffion,  /  have  fnnedy 
let  the  Lord  do  what  feems  him  good ;  it  lies  proftrate  at  the  feet 
of  God  for  mercy,  and  resigned  into  the  will  of  God:  wherein  I 
have  done  ami  ft  Jhew  it  met  1  will  do  fo  no- more  ;  andfo  devotes 
it  feif  unto  God,  to  fuffer  or  do  his  will ;  its  out- cry  is, 
Lord  y  wh.t  woxldeft  ;hou  have  -  me  to  do  }  ic  is  eve- 
ry way  godly  forrow  :  This  is  the  firll  Mark  of  Repen- 
tance. 

The  fecond  Note  or  Character  fo'loweth  upon  it,  and  is  the  s.MarkofRe- 
Covcomit  ntr,  fome  call  them  adjuncts,  p:operties,effe&s ;  but  I  pemancc. 
fhall  only  fay  infeparable  Concomitants  of  this  godly  JorrOrV^s.d 
thefe  are  feven  ;n  number. 

Firft,  fare ;  by  fome  rendfed  ftndy  ;  in  the  Original  ***/&,  I#  Concomi- 
whichas  Clce>o  rendreth,  is  a  very  earneft  application  of  a  man  tant  of  godly 
titao  rome:hing  wrh  great  delight :  And  as  Interpreters  render ,  forrow, 
it  fignifiech  ferious  intention  of  minde,  andfpeedy,  fedulous  ex- 
ecution of  hand  ;  lb  that  it  ftands  oppofite  to  feemty  and  floth- 

A  a  a  a  fid**P% 


34^  Repentance  not  to  be  repented.      Serm.  22. 

fulnejfe,  and  intends  to  Note  the  diligence  and  dexterity  of  the 
foul,  in  a  fhunning  and  avoiding  fin,  and  fetting  agatqft  a!l  occa- 
f  fions  and  temptations  thereunto,  and  ftudy'ng  the  will  of  God  * 

making  it  his  meditation  night  and  day  ;  and  having  in  all  things 
refpift  unto  ir,  as  the  rule  of  his  life  and  converfation ;  fo  that 
the  very  anxiety  of  hsfpiritistofhakeoff  and  avoid  his  fin ,  to 
.       >       fubdue  and  weaken  his  lults,  to  ftandaganft  temptations  unto  evil; 
MicivT'ett  ne  f°r  whoever  r*pw<?f/:,faith  s/4ntbrofey  is   careful  not   to  Jin  a- 
pcccet.   Ambr.  g*i*>    He  is  made  whole,  he  would  (in  no  more,  but  with  all 
inTexc  care,  caution,  circumfpeSion  and  vigilancy  ftrive  againft  cor- 

ruption, and  fiudy  to  know  and  to  do  the  will  of  God  ;  with  the 
Church  at  Ephefus,  To  remember  from  whence  we  fire  fallenyand 
Revel.a,  fj.i.  do  oar  frfiworkj  ;  or  the  Church  of  Sardisyto  awake  and  vt>atchy 
not  to  be  (lothful  in  bufineffe,and  fecure  againft  fin,  untill  furprifed 
therewithal!. 
2.    Concorai-       Secondly,  -Clearing  of  our  f elves  \  Amhoyiw,    an  Apology^  er 
rant  of  godly    anfw:r  by  way  of  defence  unto  the  calumnies    of  an   nSlccufcr ; 
farrow,  vvhich  is  not  done  by  denial  of  guilt,  and  excufe  of  fh,  but  by 

*>  •  *•  „  -  confeflion  ;  for  faith  Saint  Ambrose  Repentance  hath  no  excufe 
hibet  exutfati-  v'At  confejjion.  This  is  an  humble  deprecation  of  Divine  judge- 
$*m>  nificon.  ment,  andfilencingof  the  Accuferof  the  Brethren  by  fe/f-con- 
fejfimm.  Amb.  demnation\  the  true  penitent  doth  judge  him f elf  with  lhame  and 
in  Texr,  forrow,  that  he  may  not  be  judged  by  ihe  Lord;  he  is  ready  to 

aggravate  all,  not  extenuate  any   his  fins;  only  findes  an  acquit- 
•  tance  from  them  in  the  blood  of  Chriu\and  concludes  notagainft 

the  charge  of  the  Accuter,  and  clamour  of  his  own  cocfciencc : 
'/  was  an  Extortioner ,  a  Drunkard ,  an  Adulterer ,  a  Bkfphe- 
mer.\  but  I  am  wjfbed,  I  am  fwBified,  I  am  ju-slified;  Repen- 
tance rendreth  guilt  as  if  it  had  never  been,  andfo  becomes  the 
fouls  Apology. 
r  ,_        Thirdly,  Indignation*,  Aytvaz-meiv,  wrath   unto  grief ;   the    ri- 

rintof^o^y"   fmg©£  the  very  ftomack  with  rage,  and  a  being  angry  unto  very 
forrov,  ft ckneffe  again  ^  it  is  only  ufed  in  this  one  Text  of  Scripture,  as  it 

hath  fm  for  its  object  ;  but  in  reference  to  other  things  it  expref- 
feth the  very  heighth  of  anger,  fretting  quo  fuming;  thus  the 
hrp  of  the  Ruler  of  tfic  Synagogue  on  a  conceived  breach  of 
the  Sabbath,  isexpreflfed,  L  ke  1:.  14.  Religiats  wrath  is  the 
Utt"fl)h\\[U  make  a  meek  Mo  s  break  he  very  Tables  of  the 
Ltr.d :  Thus  the  dif content  of  envy  is  expreffed  in  Mark^  10. 41. 

The. 


Serm.  a  2 .    Repentance  not  to  be  repented.  5  4  3 


The  D'uciples  ftornack  rofe  againft  James  a  d  John-,  fo  that  ic  ' 
here  imports  the  turning  of  the  unquiet  pa.fions  of  the  foul  whol- 
ly againft  fin  ;  a  fretting  and  fuming  a:  our  fe!ves  for  fin  ;  an  ha- 
ting and  being  aflumed  of  our  fe Ives  for  fin  ;  this  wrath  breaks 
out  in  a  penitent  David,  into  Aifgrtciful  fycecf.cs  agiinft  him- 
[q\^  Co  foal, ft  was  I  and  ignorant ,  when  diftruft  prevailed  on 
him,  Pfal.  73. 22/  <y4nd  I  have  done  very  ftotijh%  when  he 
finned  in  numbring  the  people,  2  Sam.  24. 1  o.  Nay,  breaks  in- 
to difgraceftt'  demeanonr  towards  fin  ,  as  impendent  Ifrael  to 
the  defiling  the  graven  images  of  fiver ^  and  the  ornaments  of 
their  g  Iden  Idols^  and,  cafiing  them  o*t  with  contempt ,  as  a 
menflruoHs  garment ,  and  an  angry  re;e£tfon  of  them,  w'tha  Get 
joh  hence,  Ifa.  30.  22.  So  that  fin  is  the  object  of  hatred, fcorna 
rage,  reproach,  and  contumelie,  and  ground  of  grief  and  fiSa me 
co  the  penitent ;  the  foul  cannot  think  of  fin  without  ftomachiza- 
tion  ,  heart-rifing  ,  and  redning  of  face  ;  he  is  indeed 
angry,  and  fins  not  the  whole  of  whole  anger ,  runs  out  againft: 
finne. 

Fourthly,  Fear ,  a  rare  compan!on  of  wrath,  but  alwayes  of  4,  Concomi- 
care;  the  truly  penitent  are  of  a  trembling  and  timerous  fpir't  •,  tanc  <tf  godly 
and  no  marvel;  for  the  burnt  childe  dreads  the  fire  ;  they  have  ("orrovv« 
paid  dear  for  paft  guilt,  and  may  well  beware  to  fall  again-  the 
whole  work  of  Repentance  is  expreffed  to  be  a  fear  of  the  Lord 
and  his  goodnefe,  Hof.  3.  5.    Tbe  fear  of  the  Lord  is  the  only 
fence  againft  temptations  unto  fin;  here  note  that  this  fear  is  a 
fear  of  fenfe,  affecting  us  w;th  the  evil  fin  procureth,and  dread- 
ful judgments  of  God  oy  it  deferved,  trembling  at  the  Word  of 
threatning;  a  fear  of  reverence ,  awefully  apprehending  the  ho- 
lineife  and  Majefty  of  God,  and  that  vaft  disproportion  and  dif- 
parity  between  God  and  us,  forrowfully  crying ,  How  fhall  daft 
and  ajhes,  p  lifted  man,  come  nigh  to  an  holy  and  glorious  Ma- 
jettyl    and  a  fear  of  diligence  and  vigil  ancie ,  watching  and 
warring  againft  fin,  that  ic  may  not  furprife  us  by  the  difficulty  of 
our  ft  ate  and  diftempers  of  our  foul  ^  and  thus  the  penitent  wor- 
ke:h  out  his  own  falvation  wkh  fear  and  trembling  ;  but  it  is  not 
a  fear  if  diffder.ee  and  defpo»dencie,o?  diftruft  anddefpaire,which 
deadn  ngall  hope  of  prevalency,  dulleth  all  diligence,  difcoura- 
geth  vigilancy,  and  induftry,  and  at  length  drivech  to  felf-deftru- 
cYion;  the  fear  of  Repentance  fprings  from  fenfe  of  mercy,  and 

Aaaaj  is 


<  44  Repentance  not  to  be  repented,  Serm.  2  z. 


is  fpurred  with  the  confidence  offticce(feyb6v.o  affured  it  is  God  that 
P!iJ.x..r5  -i*6  workttb  in  the  jot*1 to  wiH  and  to  d^and  w  11  peifeft  what  He  bath 

begun. 
j.  Concomi-        Fifthly,    Vehement   defire  ,  'Et/toSh^j*,  d   af-./r*  of  fervency 
rant  of  godly  that  can  admit  of  no  delay,  faith  Dr.  Slater  :    Of  d'd  g.nce    and 
forrow.  aVtlvny,  fay  the  Greek  Criticks,  v\  hich  puts  on  with  induftry  and 

violence;  the  foure  fauce  of  godly  forrow  dorr>  ever  Ilia  rpen  the 
appetite  of  hoi;  defire  %  thehu  ted  Hart  thirtieth  for  the  water, 
the  fin-wearied  foul  for  Chrift;  it  is  a  defire  to  be  wholly  rid  of 
fin,  and  therefore  breaks  out  into  complaints  again!*  the  remain- 
ders of  fin  in  the  foul,  as  Psiuly  Oh  wnhheJi  man  th  t  I  am  , 
Rom.  7«*4-  who  fhalv  deliver  ms  p  om  the  body  cf  this  death  ?  the  death  of 
•  nature,  and  day  of  judgement  is  defired,  and  delightful ,  becaufe 

the deftruftion  and  diicharge  of  fin ;  it  is  alfo  a  defire  of  all  fm- 
fubduingand  grace-flrengthn  ng  adminiftrations  $  they  that  by 
Repentance  have  once  tafied  that  the  Lord  is  good  y    do  as  n.re 
born  bakes  defire  the  fmcere  mdk^of  the  Word,   2   Pet.    2.   2. 
This  defire  is  vehement  againft  all  cifficulres   and  difcourage- 
ments,  running  out  with  all  fervent  dil  gertce  for  obtamment  •, 
and  bitter  comp.aints  for  want,finding  no  fatiety  without  its  very 
object. 
.     *         .         Sixthly^  Zea  V  an  affection  compounded  of  love  and  anser, 
tant  of  godly  and  is  the  edge  of  our  defire,  enforcing  all  means,  and  encoun- 
forrow.  tering  all   difficulties  and  oppofition  to  our  end  ;    this  is  that 

whereby  the  penitent  perfifts  in  his  godly  forrow  under  all  checks 
and  diverfions ;  and  perfevereth  in  his  courfe  of  mortification  a- 
giinft  all  oppofition  of  thewor  d,  or  his  corrupt  fe If,  fighting  a- 
jiainft  what  renders,  and  flinging  off  all  incumbrances,  and  fol- 
fowin^  heaven  w.th  force  and  violence,  that  if  it  were  poffible, 
it  would  draw  all  men  with  it,  but  however  it  beare  h  down  all  be- 
fore it,  and  never  fheweth  the  ilrengtn  that  is  nthefe eodfy 
ftreams,  till  flopped  by  fome  tempration  ;  but  then  it  roaretn  and 
fwelleth,  and  overflowerh  its  banks,  that  all  men  may  fee  the  j  e- 
nitent  is  full  of  the  Holy  Gkoji)  and  this  iS  alwayes  a  No~e  of  Re- 
pentance^* z>e4l&M  and  repent,  is  Chr  it  his  own  Call;  forrow 
muft  rot  be  for  fm, as  if  we  minded  not  to  pa;  t  with  it ;  but  muft 
rnanifeftourfulneifeof  resolution  to  be  rid  of  it,  whatever  it 
coils  us. 

Seventhly, 


Serin,  z  * .       Repent  ance  not  to  be  repented.  545 


Seventhly,  Revenge  •  the  due  refuit  of  zeal;  by  zeal  we  are  car-  Concomi- 
riedwith  that  vigor,  tru:  the  world  concludes  us  mad  for  G?^,  cant  ©f  godly 
and  for  %jfkgiony  especially  when  our  indignation  boiles  intdforrow. 
revenge  upon  our  felves  for  our  fins  by  felf-caitigations,  no:  of  A&*  **•  i* 
our  body,  with  whips  andicourges,  as  do  the  Papilts,  but  by  the 
Abatement  of  luft,  which  ftirrerh  in  us,  buffetting  .be  fiefr,  and 
bringing  it  into  fubjedtion,  giving  it  the  b  ew  eye,  abiot  in  the 
hct,  as  the  Greek  word  fign:fieth,  w  ithdraw'ng  thofe  lawful  com-  vV«W£«. 
forts  wlrch  make  it  to  wax  wanton ;  as  Hilarion^^n  he  felt  h  s 
lulls  wax  big  and  flrongj  and  wanton,  provoking  to  fijthinefle, 
Ego  facias  Afe'dc  pit  non  calcitns  ,  I  will  by  ab(i;nence  keep 
this  -Ajfe  for  kicking;  and  our  Henry  the  fecond,  being  incli- 
ned to  mcominency,  prayed  10  God  rrnt  he  migtrt  rather  have  a 
confiant  Treaty  body,  than  fo  (  rong  tufts  ;  this  is  that  which  cJt- 
ricth  the  penitent  to  wreak  his  quarrel  on  th?  occajton  and  inftru- 
ments  of  their  im  iety  \  as  the  daughrers  of  Ifracl  in  deducing  Uxo&.  $l  8, 
their  looking  gla fie s^  by  wh  ch  they  had  offended  unto  thefervice 
of  the  Temple;  and  as  did  the  £ 'phefans,  bum  their  bookj  before 
all.men^KSi.l 9.19.&  holy  Cranmer  thriilf/?/*  right  hand  which  fub- 
fcribedhis  recantation,^?  mo  the  fire,  revengefully  crying  out 
This  unworthy  right  hand  as  long  as  he  could  fpeak  ;  and  this  re- 
venge leads  them  to  fatisfMion  for  offen-es  done,  either  by  pub* 
Hcl^confeffion  unto  open  flume,  or  ready  refiitut'irn  ,  as  Za- 
ch.w,  threefold  to  the  injury  done;  as  penitent  Bradford,  that 
parted  with  his.wholeeftareto/*ttjr,fc  the  wrong  done  by  one  dafh 
of  his  fen  when  a  fervant ;  fo  that  revenge  worketh  allthedif- 
grace,  difhonour,  dTadvantage,  and  destruction thatispo.Tiblea- 
gainft  lin;thus  then  you  have  here  theNotes  andChara&ers  of  Re- 
pentance, la;ddownby  theApoftle,  the  beft  looking  giafle  than 
can  be,  by  which  to  dreffe  your  penitent  fouls.  Let  it  be  to  every 
of  usallfeof  Examination,  and  clearly  convince  us  that  if  we 
b:  ftrangets  to  forroiv,  or  our  for  row  be  to  the  world,  no:  towards 
Cod,  godly  frrow,  we  have  not  repented;  never  let  us  think  of 
celebrating  a  celeftial  Patfeover  without  thefe  foure  herbi.  Again, 
if  under  our  forrovv  we  con  inue  careleffe  of  required  duty;  c'a- 
twoix  by  continued  guilt  on  the  confeence ;  fearlefi  of  com- 
mon danger,  a  ddefe  ved  mifery  by  the  increafeof  fin,  folifhly 
fitiful  towards  our  lufts  to  be  rebuked  with  rage  ;  faint  in  >*ur 
de fires  to  be  rid  of  fin ;  lukc-warms  in  our  work  of  mortification, 


t  a 6  Repentance  not  to  be  repented.     Serm.2  a- 

or  indulgent  to  our  lufts ,  not  ftr  king  home  ,  whilft  we 
fmite  at  finne  ,  we  are  not  the  Subjects  of  true  Go- 
fpel-Repentance-,  for  thefe  muft  alwayes  accompany  k. 

Having  laid  before  you  the  Characters  of  true  Repentance,  I 
fhall  proceed  very  briefly  to  propourd  rhe  fourth  and  I  aft  Gene- 
ral head  to  be  coniidered,  (  viz,.) 

The  Next  way  and  meanes  to  gain  Repentance. 

And  herein  I  flial.1  not  infifton  the  method  and  order  of 
procur  ng  repentance,  which  is  hinted  to  you  before  ;  or  the 
lets  andhinderances  of  repentance  which  are  to  be  removed, 
this  would  tire  your  patience  (  on  which  I  have  already  too 
much  trefpaffed  )  but  I  fhall  only  give  you  fome  fpecial  directi- 
ons ,  which  you  muft  obferve ,  and  carefully  practice,  if  ever  you 
will  obtain  Repentance;  As, 

Firft ,  Sit  with  care ,  conflancy  ,  and  confcience  under  th; 
i.  HAptore-  Wor^  jf  %rmk\  and  Gojfel  of  Cjrace.  Repentance  you  have 
pcnttnc  already  heard,  is  the  great  work  of  the  Word,  and  loud   call 

of  the  Gofpel.    This  was  the  voice  of  John  the  Bapcift ,  nay,  of 
Jefus  Chrfthimfelf,  and  his  Apoftles^  the  Minifters  of  the 
Word ,  are  the  Embaffadours  of  Reconciliation ,   and   fo  Prea- 
chers of  repentance;  hearing  is  prefcribed  of  God  the  way  to 
happinefle.     la.  $%.i.  Heare,  and  your  fotl  frail  /ive;     The 
Preaching  of  the  Word  ,  is  the  power  of  God   to  f. I  vat  ion ;  fo 
long  as  God  conrnueth  the  Word  to  a  people,  they   are  in  a 
poflibllity  of  repentance  ;   but  where  the  vifion  failes ,  the  peo- 
ple perifk,  Prov.  29. 19.    If  ever  God  bring  the  Jews  to  Re- 
pentance, it  will  be  by  the  Preaching  of  the  Gofpel,  the  lift- 
ing up  of  the  root  of  Jeff e    as  an  enftgn  ,    Ifa.    11.    il.     God 
»  fealeth  up  under  impenitency  by  the  withdrawing  of  his  Word; 

the  r envying  of  the  Candle  ft  ul^  of  the  Gofpel ,  is   the  faddeft 
Rev.M*        doom  can  be  denounced :    Refuting   to  heare,  is  the  great 
reafon  of  impenitency  ;  my  people  would  not  hearken  ,  is  Gods 
pfalSr.  1**     complaint;    and  We  will  not  heare,  the  language  of  the  ob(U- 
nate,J*r.6.  17.    Rejection  of  the  Word  >  pulling  away  the 
fhoulder ,  and  flopping  the  eare  ,    the  property    of  an  hard 
heart ;  never  did  Fcelix  fails  fo  much ;  as  when  trembling  at 
zich.7.11.       <T>ml$  Preaching,   he    fends  him  away,   and  would  heare   no 

mre 


Scr^-aa.        Repentance  not  to  ke  repent  ed%  547 


more  of  that  m.itery  nor  did  the  Jews  fall  under  final  Apofta- 
cy  ,  untill  they  put  the  Gofpel  away  from  them  ;  the 
very  Heathen  concludes  Repentance  to  be  the  refult  of  audience 
and  attention. 

Invidus  ,  Iracundw^  iners,  vinofns,  amatory  Horace h  E- 

l^emo  adeo  ferns  eft  qui  non  mite  J  cere  foffny  /"#•  2. 

Si  modo  cultur£patientem  accommodat  aurem. 

There  is  no  prophaneffe  but  it  is  curable  by  patient  audience; 
Ao  ever  you  will  repent,  hear  the  Word,  attend  unto  inflru&i- 
on,  abide  the  hean>fhaking  convictions  of  the  word;  if  you 
Height  the  Miniftry  of  the  Word ,  the  found  of  the  Trumpet , 
the  call  of  the  Gofpel,  you  are  fealed  up  under  impenitency; 
the  very  cry  of  the  Gofpel-call  to  Repentance ,  is,  Let  him  th.it 
hath  eares  hear. 

Secondly,  Study  the  nature  of  Cod ;  God  mull  be  the  object  a   Help 
of  Repentance-,  we  mult  forrow  towards  God,  return  to  God-,  pentance, 
it  is  a  great  inducement  therefore  to  knw  God\   ignorance   of 
God  is  the  mother  of  impenitency  ;  the  times  of  impeniten- 
cy are  denominated  times  of  ignorance ,  x^&s  17.  30.    This   is 
obferved  to  be  the  very  caufe  of  obduracy ;   the   Gentiles  walk 
in  the  vanity  of  their  minds,  raving  their  und.rftand'mg   d»r~ 
kemd ,  being  alienated  fron  th?  life  of    God    by   the    ignorance 
which  is  in  them,  becaufe  of  the  biindnejfe  of  thir    h.ar.  ,    E- 
phef.  4. 17, 18.     Ignorance  of  God  was   the  very  principle  ef 
Ijraels  perfiiience  and  progreffe  in  fin;  They  proceed  from  evil 
to  evil,  but  know  not  me ,  faith  the  Lord,  Jer.  9.  3,  6.     The 
devil  labours  to  keep  all  light  out   of  mans  foul ,  that  fo  he 
imy  lleep  in  fin,  and  be  locked  up  in  impenitency  ;  he  hinders 
rhe  Gofpel  from  being  Preache \ ;  if  poilible,  he  would  blow  out 
the  light ,  and  hinder  men  from  hearing  ,  but  chiefly  from  un- 
derftanding-  if  our  Gofpel  be  hid,  it  is  hid  unto  them  that  pe- 
rifhj   the  eyes  of  w'.ore  minde  the  god   of  this  world  hath  blin- 
ded ,  left  the  light  of  the  glriopis  G  off  el   of  Christ    (who  is  the 
Image  of  God)  fhoyji  Jhin*  unto  them ,   2  Cor.4.4.     And  when 
God  brings  to  repentance,  he  breaks  thefe  barres  of  ignorance, 
he  pulls  off  thefe  fcales.of  bfmd^erfe,  and  begins  with  the  un- 
demanding ;  true  grace  tegias  alwayes  at  the  renewing  of  th; 

mind  J, 


5  4.8  Repentance  not  to  be  repented,      Serm.  2  2. 


mind*,  the  transforming  of  the  mind  to  know  the  good  and  ac- 
ceptable will  of  God,  is  th.;  formality  of  the  GofpePgrace,  true 
repentance ,  %pm.  i  >';  2.  And  the  knowledge  of  God  being 
the  princpleof  ir,  is  put  for  repentance:  Th.y  fall  know  God, 
Hof.  2.  20.  and  God  will  be  known  by  the  Egyptians  ,  Ifi.  ig. 
2r.  are  the  promifes  of  repentance;  There  can  be  no  conditi- 
on of  a  contrariety  to  God  ,  where  there  is  not  a  right  conce- 
ption of  God  ;  and  affection  mud  follow  apprehenfion  ;  igpori 
nulla  cnpido  ;  how  can  we  fear  God  or  his  goodnefs,  if  we  do 
net  kno.vhim?  what  reafon  of  return  to  God,  when  men  know 
not  his  hoi ineife offended,  juflice provoked ,  power  irrefiftible, 
mercy  in  pardoning  iniqmiy?  It  is  a  feeming  faire  Apology  for 
Pharaohs  obduracy  ,  who  is  the  Lord  ,  that  I  Jhould  Lt  Ifrael 
go  ?  The  work  of  the  Gofpel  is  to  open  the  blindeey.s ,  in  tur- 
ning from  Satan  unto  God;  the  enquiry  of  Saul  is  firjrt,  Lord, 
A  who  art  thou  ?  then  ,  what  wjuldeft  thou  have  me  to  do  ?    Did 

men  know  who  it  is  they  fin  againft ,  they  never  durftbe  fo  bold. 
Srudy  therefore  the  nature  of  God,  acquaint  your  felves  with  his 
Attributes,  his  Holinefle,  Power,  Juftice,  Mercy,  and  the 
like  :  Your  foules  will  never  be  drawn  from  fin ,  or  dri- 
ven into  a  courfe  of  true  repentance  ,  untill  God  become  your 
ciiead. 
$.  Help  to  re  Thirdly,  Sit  clo^e  .0  the  work^of  felf-fcrntiny  ;  be  ferious  in 
pentancc.  felf-examinat  on ;  no  man  (its  fofatt  in  impiety  as  the  Gran- 
ger at  home ;  none  fo  foon  run  upon  their  ruine  as  the  regard- 
leffe  of  their  accounts.  Th's  is  a  remedy  of  Gods  immediate 
pre&riptioil ,  Commune  whh  yonr  hear,  s  u.  on  your  beds  ,  Pfal. 
4.4.  Search  and  try  jour  wayes ,  and  turn  unto  the  Lord , 
Lam.  3. 40.  Judge  your  [elves,  Mat.  7. 1 .  When  we  approach 
his  Table ,  where  we  are  eminently  to  a&  repentance  ,  the 
whole  work  of  preparation  is  refolved  into  felf-examination , 
iCir.  11.28.  Nay,  this  is  a  receipt  tranfmi:ted  to  us  with  a 
probatum  eft  thus  by  David,  Pfal.  Up.  59.  I  examined  my 
wayes,  andtumedmy  feet  into  thy  Testimonies.  And  when  the 
Prodigals  wits  returned  to  confider  his  wickedneffe ,  he  would 
home  to  be  a  fervanr,  where  he  had  been  and  paighc  have  been 
a  fon ;  Gods  rod  is  but  a  calling  us  to  reckon  with  our  own  fowls ; 
he  never  reafonswith  any  by  correction  x  that  read  theirown-e* 
date  in  his  inftrw&ions.    You  have  heard  before  that  conviction 

mutt 


Serm,  a  2 .    Repent  anc*  not  to  be  repented.  54a 


mull  go  before  converhon  -9  mans  conference  is  a  Regifter  which 
will  bring  toremembrarce^  and  Judge  that  wil  clearly  deter- 
mine of  mans  waves ;  rhe  worft  of  men  by  a  fhort  conference 
tv:th  their  own  foul ,  would  foon  fee  a  neceflity  of  repentance  , 
cenfbre  others  iefle,  and  your  felves  more  ^  erjqu  re  n6c 
into  other  mens  condition  fo  much  as  your  own  Con- 
verfation  ;  let  no  day  return  without  accounts,be  ferious  in  felf- 
ination. 
Fourthly,  Sit  Uofe  to  the  wcrldi  the  world  is  the  gre.it  pull-4;  HerHt0r0, 
back  to  heaven  ,  and  hinderance  of  repentance;  you  may  ob- 
ferve  ,  the  reafon  the  Rebellion  and  impenitency  of  E^ekjels 
hearers  ,  was,  their  hearts  went  after  their  CQVttwfneffe  ,  E- 
zek.  3:.  51.  otherwife  they  took  delight  to  hear. That  ^d(cnr- 
tence  ,  A  Camel  may  jooner  go  through  the  eye  of  a  Needle  , 
than  a  rich  man  entrr  into  the  Kingdimc  of  heaven  ,  was  cc- 
cafionedby  a  rich  mans  refufalof  Chrift  his  call  to  repentance^ 
UWatth.  19.  20.  Riches  choak  the  work ,  and  lift  up  the  heart 
too  high;  great  men  in  the  world  think  they  live  above  all  re- 
proof; for  7)r*#-like  ,  they  fet  their  hearts  at  the  heart  of 
<jod,  Ezek.  28.  6.  and  think  to  live  without  controle  •  he  that 
loves  the  world,  finds  (  when  called  to  repentance)  he  is  loth 
to  leave  pleafures  ^  it  is  hard  to  renounce  riches  -y  it  cuts  deep 
to  defpife  Wife  ,  Children,  Father,  Mother,  Friends,  and 
deare  Relations  ;  he  cannot  but  be  difmayed  at  reproach  and 
fufferings;  fin  is  the  common  property  of  the  world;  the 
things  of  this  world ,  is  the  recompence  of  impiety  ;  they  that 
fin  higheft,  ordinarily  fucceed  moft  ;  yet  this  is  the  great  Hum- 
bling ftone  of  the  godly ;  the  world  makes  David  almoft  re- 
pent  his  repentance ,  Pfal.  73.  They  that  will  follow  God,  muft 
be  Grangers  to  the  world ;  true  Penitentiaries  muft  be  pilgrims 
in  the  earth. 

.  Fifthly,  Seethe  (hortneffe  of  life ,  andlimitaton  of  the  day  of  ^  Help  to  re- 
grace.  Hopes  of  long  life,  and  thoughts  of  repentance  at  plea-  pemancc,. 
fure,  help  many  a  foul  to  hell;  our  life  we  muft  confider  is  but 
a  bubble ,  a  blast ,  a  jhado,vygom  before  it  well  appeare,  in 
which  there  is  no  certainty ;  our  time  is  in  Gods  hand ;  he  hath 
numbred  our  dayes  ,  but  to  which  of  us  hath  he  declared  the 
number  ?  hath  he  given  any  man  a  legible  Leafe  of  his  life  ? 
have  the  ybungeft ,  ftrongeijt,  moft  healthful  among  us ,   an  af- 

Bbbb  furance 


5$o  Repentance  not  to  be  repented.        Serm.  22 


furance  of  to  morrow  ?  and  doth  not  eternity  depend  on  the 
well-husbanding  of  this  uncertain  rime?  is  there  any  remem- 
brance of  God  in  the  grave  ,  or  repentance  among  the  dead  ? 
doth  not  death  determine  the  eternal  eftate  of  men?  "Dives 
eyes  cannot  dilUilone  tear  in  heli «  though  he  call  to  ^Abraham 
formitgation  of  torments,  never  fo  much  as  begs  the  pardon 
of  fin  ;  o,  -.hat  is  .00  late*  fee  we  not  men  peniiveand  fad 
at  the  thoughts  of  death  ?  thryfoftome  hath  told  us,the  caufe  of 
the  fear  of  death  ,  is,  leckuf.  we  live  not  in  the  austerity  >  e fit- 
ting Christianity  ,  bm  lead  d  lie  ate  ana  voluptuous  lives.  Could 
we  make  every  day  our  dying  day,  it  would  quicken  us  to  repen- 
tance. fJilarion never 'h ad  4  to  m  rrow  ;  and  when  he  comes  to 
die,  he  hath  the  comfort  of  it ;  Oh  my  [out ,  get  thee  out  of  this 
honje  of  clay  ,  what  do  ft  thou  fear  f  Septuaginta  prope  annis 
fervivifti  Qhrifto  &  mortem  tim  s  \  Haft  thou  ferved  Chrift 
almof}  fevencj  yeares  ,  .k  io'ft  tho't  xow  feare  death  ?  If  we 
will  live  fo.  ever  ,  we  rriilft  d:e  dayly  ;  if  we  will  not  deter  re- 
pentance ,  we  mult  not  decermine  to  our  felves  any  other  time 
than  theprefer.t. 

Again  ,  if  we  know  our  time  in  nature  ,  whofyownh  the  date 
of  the  day  of  grace  ?  It  is  a  limited  day ,  but  the  bounds  there- 
of are  not  pub.ifhed ,  that  to  day ,  whilft  it  is  alto  d  t>  day ,  we 
Heb.4.4  7.  may  J.earken  to  his  voice ,  left  he  fweare  in  hi*  wath  we  fhall 
not  enter  into  his  reft.  A  feafon  of  falvation  is  allotted  to  the 
l&hs  of  men ;  the  old  world  had  its  day  ,  jcrufalem  had  her  day, 
every  of  us  have  our  day  ;  but  our  day  of  nature  may  out-date 
\  our  day  of  grace ,  (  yet  of  this  we  have  no  ajflfurance  )  but  if  fo 
in  do,  it  were  better  the  day  of  our  being  had  never  been;  for 
the  opportunity  loft  ^  we  a*e  loft  for  ever  \  whilft  we  enjoy  the 
Word,  and  motions  of  the  Spirit,  we  have  hope^  but  if  ever 
thefeceafe,we  are  undone  ;  Lcrusftarrle  our  ibuls  with  thefe 
fad  thoughts;  Tr.is  may  be  the  Lift  day  or  hour  of  my 
life  ,  but  if  not,  the  lift  day  and  houre  of  gr.ace;  would 
we  hear  every  Sermon  as  the  laft ,  it  would  rouze  our  fouls  to  re- 
pentance. 

Sixthly,  Serioufly  exp°&  approaching  judgement  5  it  is  an  Ar- 

tf.Hcf]*rore-    guoientro  repentance.,  and  very  perfwafive  ibereonto,  as  you 

pencance,         have  before  heard ;    the  thoughts  of  the  M   judgement,  will 

cool  the  courage  of  theprophanelt  (inner,  when  he  feeththe 

dag 


Serm.Q2.      Repentance  not  tt>  be  repented.  55  1 


day  approach. in  which  his  ferret  fins  muft  be  laid  ope/:  ,  a  fevere 
fentence  cannot  b:  recited,   cr    juff  ended  for  the   ieafb    moment 
but  muft  be  executed  with  fpeed,   certainty  and   feverity^  the 
Judge  is  juft ,  and  will  then  be  inexorable.  All  the  (helpers  of  his 
power,  might,  policies,  riches,  honours ,  by  which  he   f laved 
off  reproof,  will  now  be  fcattered ;  a  .d  fame  vain   and    boo:- 
letie;the  Judge  is  no  refpector  of  perfon;  a  diyftored  w:rh$>ndigna- 
tion  ,   which  will  not  be  mitigated,  but  be  poured  out  i    full  v~i- 
als^  can  the  heart  but  tremble,that  is  the  fubjeft  of  thefe  thoughts? 
They  that  fin  with  boldnefle,  fetthe  day  cf  judgement   at  a  du 
ftance  from  their  foul ;  but  if  we  willprovok:  repentance,  think 
with  fcrom   you  alwayes  hear  the  Trumpet  of  the  laft   day  foun- 
ding in  your  ears,     Arife  ye  dead  ,  an,',  -ome  to  judgement.    Ex- 
cellent wastheftratagem  to  ftir  up  repentance  ,   which  is  ftoried 
of  a  Chriftian  King  of  Hungary  ,  who   being  on  a  time  fad 
and  penfive,   his  brother  a  jolly  Courtier  ,  would    needs  know 
thecaufe   of  his fadneffe ;  O  Brother  (faid  the  King)  /  have 
keen  a  great  [inner  again  ft  Gody  and  know    not  how  to  die  ,  or  to 
appear  before  God  in  judgement ;  his  Brother  making  ajeft   of  ic 
faid  ,  Thefe  are  but  melancholy  thoughts  \  the  K'ng  replyed  no- 
thing at prefent-  Butthe  cuflomeof  the  Country  was,  that  if 
the  Executioner  came  and  founded  a   Trumpet  before  any  mans 
door,  he  was  prefently  led  to  execution;  the  King   in  the  dead 
time  of  the  night  fends  the  Executioner  to  found  the  Trumpet  be- 
fore his  brothers  door ,  who  hearing  it,  and  feeing  the  Meflenger 
of  death ,  fprang  into  the  Kings  prefence,   befceching  to  know 
in  what  he  had  ff ended  ;     Alas  Brother  (  faid  the  Krng)  -lost  have 
never  offended  me  ;   And  is  the  fight  ofmj  Exec  fit  fcwr  Jo  dreadful^ 
and  fhall  not  1  who  have  greatly  offended  ,  fear  to  he  brought  before 
the  itidgement  feat  of  Chritt  \  a  lingular  cure  for  jovial  contempt 
of  repentance  ;  the  fenfe  of  judgement  is  a  (trong  fummons  to 
repentance.  ... 

Seventh'y,  Serioufly  apprehend  the poffibiliy ,  nay  >  probabl- 
lity  .  nar%  the  pofnive  certainty  ofpardox.  I  have  before  told  you,  la  e  ^  t0  rc~ 
Repentance  is  the  reiult  of  taith  ;  defpau  deters  duty-  ho^e  in 
Ifrael ,  i^;  the  gre.u  help  to  repentance  ;  the  Law  leads  to  cor.- 
vicliw  ,  but  the  Gofpel  to  converfion ;  defpair's  the  devil.s  lock 
to  impenitency  ^  look  up  therefore ,  fee  there  is  mercy  with  the 
Lord)  that  he  may  be  feared  ,  and  plenteous  Redemption  ,  that  he        7\ 

Bbbb2  may 


ty$2  Repentant*  not  to  be  repented.      Seim 22- 

may  be  fought  unto  \  apprehend  then  the  price  of  mans  fin  paid, 
the  juftice  of  Godfatisfied  ,  the  pardon  fealed  in  and  by  the 
blood  of  Chrift,  and  proclaimed  in  the  Gofpel  ;  fo  that  it  ^ 
thine  with  certainty,  if  received  with  a  proftrate  foul,  and  fued  out 
by  ferious  repentance;  nothing  needs  to  deter ;  God  is  reconci- 
led, therefore  return  unto  him. 

Eighthly ,  Soal^  the  h.  art  in  the  bLod  of  fefttt  ;  tal:e  every  day 
8en«nct0  rC"    a  turn  °^  meditation  %n  ^Mount  Calvary ;  caft  thy  eyes  oa  a  cru- 
cified Chtiit;  read  the  nature  of  thy  fin,  the  provoked  wrath  of 
God ,  and  paffionate  loves  of  a  Saviour  ;  it  is  fuppling   to    the 
Adamantine  heart ,  and  fwafwe  no  thi  moft  obdurate  foul :  I  have 
.  before  noted  its  force  and  efficacy  to  repentance;  be  perfwaded 
daily  to  contemplate  the  Crovfe  of  Chrift. 
9.Helptore-  Ninthly,  Speed  will  much  facilitate  repentance ;  (in  may  be 

pernancy  removed,  before  it  be  fettled  by  cuttome;  bur  then  it  is  d  ffi- 
cult  \  youth  is  pliable  to  precepts  ,  ftrong  under  burdens ,  dexte- 
rous and  active  in  butinefle  -9  when  old  age  is  infirm,  and  impo- 
tent ;  the  piety  of  youth  is  the  horrour  of  the  devil ,  the  honrur  of 
Religion  ,  the  eafe  and  joy  of  i  he  foul ;  let  not  (in  become  cufto* 
mary,if  you  will  ever  caft  it  off;  for  it  will  become  a  fecond  na- 
ture ;  linger  not  in  what  you  will  be  rid  of;  for  the  longer  yon 
linger ,  you  will  be  more  loth  to  part ,  like  Jufi'ns  modv  fine 
modo ,  and  paululum  quod  ibat  in  Ungum  ;  your  anon  mil  never 
come ;  and  our  little  longer,  in  fin ,  will  Uft  forever  by  the  good 
yvil!  of  nature;  Angularly  good  is  the  counfel  of  Bafil,  If  the 
thing  be  hone J^k^e fit  to  the  end ;  if  filthy  and  hurtful 'I ,  why  do  ft 
thou  ccntinne  in  it}  doth  any  that  defires  to  eafe  the  ftovach  of  cho- 
kry  increase  it  by  a  continued  bad  and  intern  era'-e  dyet  ?  if  ever 
you  will  repent,  repent  betimes;  late  repentance  is  rarely  true, 
W  ever  difficult. 

Tenthly,  Sue  for  it  at  the  hands  of  god.  Repentance  is  Gods 
7nw>a-t0rC~  bift>  and  therefore  muft  bs  begged ;  it  is  Chrills  purchafe ,  the 
Covenants  promife  ,  and  may  be  begged  with  confidence  ;  Je- 
fus  Chriit.  is  exalted  to  give  Repentance  ,  therefore  go  to 
him  in  Faith  -5  all  meanes  is  ineffec*b'al  without  Gods 
Blefling.  Let  therefore  Prayer  erfotce  all  meanes  to  this 
end  ;  whilft  you  fit  under  the  Word  ,  Rudy  the  na- 
ture of    God  3    examine  your  felves  ,    fit   loafe   to  the 

world  , 


Ser m  .32.       Repentance  not  to  be  repent  ed%  553 


world,  fee  life  its  brevity  ,  and  the  limitation  of  the  day 
of  Grace  ,  ferioufly  expect  the  day  of  judgement  ,  ^n- 
fibly  apprehend  a  pardon  ,  foake  the  heart^  in  the  bloo.' 
of  Chrirt  ,  and  fpeed  RepQjptance  ,  feond  all  with  ear- 
neft  Supplication  ;  fay  with  Efbrdm  ,  O  Lord  tttrn  thou 
me  ,  mid  fo  {/.all  J  be  turned  ;  Co  Anil  your  flony  heart 
be  taken  from  you  ,  and  you  Hull  poffefle  thi^>  neceffary 
grace  of  Repentance  in  the  truth  of  it ,  which  God  of  his  mer- 
cy grant  us. 


OF 


554 


Ofholineffe* 


Serin.  23. 


4V£  &Q4& 


O  F 


Holinefs. 


Ephcf.4-4- 


Heb,     1^.14. 

Follow  peace  with  all  men^  and  holinejfe,  without 
which  no  man  fhall  fee  the  Lord, 


Ere  are  two  duties  enjoyned  together  in  one  and 
the  fame  precept,  though  not  enjoyned  vv'th  the 
fame  penalty,  (peace  and  hollnejfe)  the  latter 
hath  a  fad  threat  added,  if  wemiffeit,  without 
which  no  man  (hall  jee  the  Lord.  It  is  fome- 
what  like  that  charge,  Sxod  28.  34,  35.  that 
-the  Ve(t  of  ^nw  fhould  be  on  the  skirt  with  a 
Tmiegranate,  and  a  Bell,  both  of  gold  ;  yet  the  ufe  of  the  Bell 
was  far  above  that  of  the  ^Pomegranate ,  that  the  found  thereof 
may  be  l.eard  if  hen  he  gojth  in  before  the  Lord  that  he  dye  not. 
So  are  peace  and  inline  ft  two  golden  graces  or  bieflings ;  peace  is 
like  the  Pomegranate,  whofefmeti  is  fragrant,  odoriferous,  and 
fo  full  of  feeds,  as  no  fruit  more  •,  fuch  is  peace,  of  all  outward 
bldlings  the  chief,  and  full  of  the  feed  of  all  blcflings ,  it  is 
therefore  ca'll'd  the  bond  of  peace ,  as  if  other  blc  flings  a  ere  the 
bundle ,  but  peace  the  bond  that    did  comprehend  them  all  : 

Yet 


Ser  m  .23*    We  mufl  fallow  andprejfe  after  holinefle.      555 


Yet  holinefTe  is  that  which  beareth  the  2??/7,  and  maketh  the  mu- 
jieh^  in  the  ears  of  God;  am  f  the  lound  thereof  be  not  heard 
before  the  Lord,  we  jhak  fnrely  dye.  Therefore  ic  is  obferved 
that  the  Relative  [which']  is  not  plural,  as  referring  to  peace 
andholineffcbr>rh;  nor  is  it  fsminin-,  as  referring  to  peace  at 
all;  but  «  ;W*,  (not  £v,nor  >T; ';#»?/ 0  as  referring  onfy  to  *>*<rt*«V, 
holinefle. 

Here  are  two  great  points  contained  in  this  Text. 

Do£t.  I.  T  ace  is  a  high  duty,  rich  biffing,  and  fngular 
benefit  that  a  Ckriffian  ts  bvAnd  to  follow ,  purfue9preffe  after,  and 
labour  for,  and  that  with  ailm    . 

Theduty  is  prefled  (lri& :y  in  the  word  JV«W*,  reudred  here 
with  the  fofteft  fofUw  ;  and  in  other  places  it  is  rendered  to  /»/- 
low  after,  1  Cor.  14.  i.  Phil.  ?.  12.  to  purfu?,  1  Per.  5.  II.  to 
prefe  urn  ,Phil.  r. 14. And  we  have  a  full  proof  for  all ;  Rom.lXi 
1 8.  If  tf  be  laffible^as  much  as  in  you,  lieth  live  pe.-iceably 
with  all  men.  We  muft  fee  there  be  no  default  on  our  part  (that 
all  the  world  is  not  in  peace  )  but  that  we  follow,purfue,  prefle 
hard  after  peace,  (as  far  as  polfibly  wc  may,  and  to  the  utmoft  that 
lies  in  us  )  and  that  with  all  men  ;  fo  faith  the  Texc 
alfo. 

But  I  muft  leave  drs  fmall  Pomegranate  peace,  that  I  may 
ring  out  the  Saint s  Bell  of  holinefle,  the  found  and  force  where- 
of I  heartily  pray  may  reach  all  your  hearts,  (not  ears  )  or  ra- 
ther that  the  found  thereof  in  all  your  hearts  may  be  heard  in 
the  Lords  ears,  (not  ours  )  that  ye  dye  not',  yea,  that  Religion 
dye  not;  otherwise  1  may  fear  thzzEnglands  paffingBell  is  toiling 
at  the  departure  of  our  glory ,  and  we  may  call  the  next  generation 
Iohabod. 

But  the  otLer,  and  prefent  point  is  this  5  viz.  That  true 
atdd  real  holinefi  is  the  gra  e,  the  dm  ,  he  fl  ate, the  trade  which 
every  (fhri&ian  is  bound  to  follow,  purfue,  pr.  (? after  with  might 
And  main,  as  he  ever  thinks  to  lock^God  in  the  ficc.  2  Cor.  7. 
1.  Having  the [e  prom' fes ,  let  vts  cleanfe  our  elves  from  all 
filthin  /?  of  fi  fh  and  ifi'-'tt,  perfecting  holineffe  in  the  fear  of 
God;  perfecting  hoi ;-  elfe]  what  is  that,  but  to  follow  it,  folu 
low  after,  purfue  ,  prefle  bard  to  it  ?  fo  1  Pa.i.i^.  Be  ye  holy 
m  God  is  h&ly;  there  is  as  much  or  moie5  purfue,  follow  it. 


£$6  Whtt  holweffe  is.         Scrm.23. 


(Ul,  tbar  you  take  up  with  no  fcant  meafure ,  no  low  degree 
of  it. 

1  call  it,  i.  sA  grace  ^  and  fo  it  is;  yet  more^  it  is  not  ons 
(ingle  grace  alone,  but  the  conjunction  of  all  graces.  To  fay  it  Is 
aftar,  is  too  little,  it  is  a  conftellation  ;  or  the  way  of  holinejfe 

-     is  as    the   Ufaa  via ,   altogether    ftarry ,   fo   holinefte  is  all 
grace. 

2.  I  call  it  a  duty,  andfoitis^  "but  much  »«r«,  it  is  the  (urn 
and  Epitome  of  all  duty.  Ail  duties  of  the  firft  Table  are  referred 
to  hdir.e^  as  all  of  the  fecond  Table  to  righteoii  #<?/?,  Luke  i. 
7v    Yea,  duties  of  the  fecond  Table  are  c a ll'd  holineffe  %\  Thef. 

3.  I  call  it  a  (late;  it  is  not  an  acl:  or  habit,  but  a  fiat:;  nor  a 
[late  of  aChriiUan,  but  the  ft  ate  of  ChrilUanity,  the  ftate  of 
confiftency  and  continuance  or  growth  ;  there  are  fome 
ftates  we  paffe  through,  (as  the  man  through  Infancy,  childe- 
hood ,  youth ,  but  abides  in  the  Hate  of  Manhood )  we 
pane  through  the  New  birth  to  be  born  no  more;  of  morti- 

Rom. 69,11.    iication  ,     to  dye   no  more;di  bondage,  to  fear   m  mo-re  ;   but 
■IVom.8.  iy.     in   this  ftate  once,  we  muft  perfift,  perfevere,  live,  dye 
in  it. 

4.  I  call  it  our  trade y  and  fo  it  is  our  nobleft  profelfion,and 
courfe  of  life,  I   Pet.l.i%.Be  holy  in  all  manner of  converfationy 

2  Pet. 3. 1  l.fVhat  manner  of  perfons  ought  we  to  be  in  all  holy  conver- 
fation  1  This  is  the  trade  and  bufinefle  we  fhould  ply  in  the  whole 
courfe  of  our  lives. 

Now  it  may  be  asked  what  this  holineffe  is?  And  I  would 
anfwer,and(if  the  time  would  bear  it)open,the  definirion,which  is 
this  : 

"   True  holineffe  is   that  inward?  through    and  real  change, 

<c  wrought   in  the  whole  man^of  a  form:rly    vile  finner,  by    the 

Whathelinefs  «  spirit    of  God  ,     whereby    his    heart    is    purged    from   the 

"  ct  love  ,    and  his  life  from  the  dominion  and  praEtice  of  former 

Ci  fins ,and  whereby  he  is  in  heart  and  fife  carried   out  after  every 

<c  g'od. 

1.  I  call  it  a^  change  ^nd  fo  it  is  5  it  is  not  from  nature,cuftome, 
education ;  it  is  not  an  habit ,form,but  a  change.  CkrisTUhi  fiunt 
zon  nafcuntUTyCreanttir  non  generantur  5  and  a  mighty  and  manifeft 
change  it  makes,  it  is  therefore  call  'da  new  birth, new  creation^  a 

new 


Serm.2  3*  ^'hat  holwejje  is.  ^  57 

new  cYefturcfcfHYr:tt'<>n,&c.  Is tljere riot i change  wfunachikfc 
is  born?  when  a  dead  peribn  railed?   a  b  mde"  than  receiveth 
"fight i 

Yea,  whatfoever  is  call'd  holy,  is  eo  mmlne ,  cha-  ged  from 
its  common  ufe  ;  when  a  /vr/*/*  ,  or  a  garment  ,  or  a 
place  ,  or  a  -z/fJ/V/ ,  or  a  ^  were  called  holy,  all  fuch 
were  changed,  as  to  their  ofe^  ferving  now  to:  facred 
and  Religous  Services  ;  fuch  is  Sotd-hoiineffe  ,  a  Soul- 
change. 

There  are  three  great  changes  wrought  in  a  Chriftian  at 
times. 

Firft,One  in  fufilf  cation  \  when  a  guilty  (inner  hath  y?^  taken  t   #e  impmm 
away,  that  it  is  not  imputed.  £  tHrm 

The  fecond   in  Sanlllficatlc*;  wben  a  (inner  living  and  wal- 
lowing in  fin,  hath  fin  taken  away,  (the  power  of  it)  that  it  doth  z,Ne  '*"*■ 
not  ralgn. 

The  third  is  in  Glorification  ;  when  the  fan&ified  perfon  hath      A£  re^t  - 
fin  taken  awayy  fall  remainders  of  it)  that  it  hath  no  ^l^g  aut  mn%w>  (it 
left. 

Now  though  the  firft  and  laft  ©f  thefe  are  both  perfect 
changes,  and  San&ification  is  not  perfect  here;  y  t  upon 
fome  account,  fome  have  called  that  change  wrought  in 
Sanftification  the  greateft  change  of  the  three;  for  com- 
pare it  with  Juftificacion ,  Juftihcation  is  a  change  of  the 
ftate,  not  of  the  perfon  ;  a  change  without,  not  within 
the  man. 

In  Santtlficationfherf  is  a  real  change ,  and  that  within  the 
man. 

In  Glorification  alfo  is  a  perfeft  change,  ( it  being  the  higheft 
ftate  of  the  three  )  but  the  change  is  not  fo  great  as  in  Sanctificati- 
on-,  glory  and  grace  differ  but  gradually,  there  being  no  oppofiti- 
on  between  them,as  between  grace  and  fin.  Hie  change  is  not  fo 
different  between  the  Morning  light  and  the  Noon-day 
brightneflfe,  as  between  the  Morning  light  andtheMidfight 
darknelfe. 

2.  I  call  it  an  Inward  change]  to  diftinguifh  it  from  civil 
honcfty. 

I,  A  through  change  ~\  to  diltingmili  it  from  re  sir  '  i  :ng  ,  or  con- 
forming grace,  which  jproduceth  ibmc  particular  and  partial  change, 
but  notatotalanduniverfal.  Ccc  c  4. A 


*  t  g  W bat  holineffe  it.  Serm.  si  g . 

4.A  real  change']  to  diftinguiih it  from  fapocrifie^ which  makes 
{hew  of  a  great  and  goodly  change,but  is  only  outward  and  Teem- 
ing, not  inward  and  real*,  which  three  are  often  taken  (  but  as 
often  mifiaken  )  for  holineffe. 

^jiVought]  it  is  neither  natural  nor  acquired,or  taken  up  by  the 
power  of  our  own  free  will, or  force  of  others  periwahon,(irength 
of  reafon,convi£tions,ref  ,lutions  from  within  or  without.  Hence 
wearefaidtob*  Gois  yvorkjnanjhip,Eph.i.io.7o  be  wrought  to  the 
fame  thing,  2  Cor. 5.5. 

6.  In  the  -whole  waH~\  1  Thef.  5.23.  The  G$dof  peace  fanlti- 
fe  jo%  wholly,  and  I  pray  God  your  whole  foul  and  body  ,    and 
(pirit  be  k£}t  blame  efe,  &c.     So  that  if  you  ask  where  is  the  fdot 
of  this  holineffe  >  is  it  in  the  head  ?  or  heart  ?  or  confeience  ?  or 
outward  man  ?  I  anivver,  in  no  one,  but  all  of  them  ',  it  is  as 
leaven  that  leaveneth  the  whole  lump  ;  it  is  as  the  fou  ,  tota  m 
toto ,  &  tota  in   c^ualibct  parte.    The  undemanding  in  a  new 
•        fanc^ifiedperfonisenlightnedto  difcern  Spiritual  things,  which 
before  he  understood  not ;  his  memory  faneYified  to  retain  what 
is  good,  and  /hut  out  what  is  hurtful ;  confeience  awakened  to 
check  for  fin,  and  excte  to   duty  ;  wiil  fubdued  to  embrace 
good  ,     refill:    evil  ;    affections"  orderly    placed  ,    to  love  , 
fear ,   defire ,  delight  in  ,  and    to  hate ,   and  what  is  futable 
to  holineffe  ;    and    the   whole  outward    man    for    fpeech  , 
actions,  behaviour,  yea,  habit  and  dreffe  is  compofed  as  beccmeth 
holineffe. 

7,  Of  a  formerly  vile  [inner  ]  grace  makes  a  mighty  change 

when  it  works  effectually-,  none  fo  bad,  fo  far  gone,  but  it  can 

Ezek.  16.  6.    br  nghome  ;  it  findesone  in  his  blood,  and   leaves  him  cleans 

Efay  jy.  13*   itfindes  a  thorn  >  and  leaves  a  mini-;  it  meets  whha  Publican 

and  Harlot,  and  leaves  a  San';  it  meets  with  a  bloody  Perfect*- 

tory  and  helMh  Bliphcme^   and  rums  him  into  a  Preacher , 

or  Martyr  ,    as   t4ul  •,    it   finder  men  as  bad  is  bad  can 

be,  and  Laves  them  in  as  good  a  (late  as  the  beft,  1  Cor.  6.  9, 

10, 11. 

8.  By  tl  e  Spirit  of  God']  we  may  not  afenbe it  to  the  vertue  of 
Ordinances,  or  worth  of  Inllrumenrs  •,  1  (or.  0. 1  \.hut  ye  arc  wajh- 

edy  bt't    t  arc    -  ft fled ',  t  ~t  ye  are  fancl.'fi.  d  ; by  the  Spirit  of  our 

6W.Art,n  ture,education  cai  do  nothinD  here  ;  it  is  not  by  might 
tr  lower,  Imi  by  the  Spirit  of  Cjod,  2*zch*q,6. 

^Wbtreh 


Serm.23'  What  holmejje  is.  $59 

9.  Whereby  the  heart  is  purged,  &c]  here  the  parts  of  holi- 
neffe,  which  are  two,  .wort -fiat  i-.n  zndvivificatio*  j  Ceafi  to  do  YSxy   1.16,14 
evil,  learn   to    do   well.     The   firft  is   privative.     The  fecdhd 
pojitlve. 

'  Grace  works  right,  when  therein  firft  a  leaving  of  old  fin  :  t 
is  not  putting  a  new  pi  cs  on  an  old  garment ;  o:  clappi  ng  a  k:,* 
Creed  to  an  old  life  •  or  new  duties  to  wonted  co.irfcs,  tbii  were  •     i 

tofowewith  divers  fe.ds,  or  wear  a  garment  of  wooden  and  lm-         **9>*i> 
nen  which  God  hates  •  but  there  mult  be  as  to  the  privative 
part 

r.  A  heart  purged  from  the  love  of  every  fin]  there  may  be 
fin  left  in  the  heart,  no  fin  loved  and  liked  \  the  evil  that  1  do, 
I  hate-,  fin  and  grace  may  ftand  together,  no:  love  ot  fin  and  ^om        , 
grace. 

2.  zs4  life  from  the  pr  aft  ice  and  dominion  of  fin  ~]  Cm  remains 
(till,  but  raigns  no  more  ;  he  was  a  fervantof  fm^  and  hid.  mm-  R°m*  W9. 
bers  enough  to  be  infntmems  of  fin ;  a  mouth  to  fpeak it ,  a 
ronguetofpeakforit,  a  wit  to  invent  fork,  reafon  to  argue  for 
ir,hands  and  feet  to  work  and  walk  for  it,  purie  to  fpend  upon  it ; 
there  is  none  of  thefe  now. 

Secondly,  and  the  other  part  is  yet  much  better ;  he  is  in 
heart  and  life  carried  out  after  every  good]  it  is  not  a  bare 
breaking  off  of  fin  that  makes  aChriftian;  (  it  is  one  half  of  a 
Chriftian)  but  there  muft  be  a  turning  from  finne ,  and 
bringing  forth  fruites  meet  for  Repentance.  You  have 
both  thefe  parts,  2  Cor.  7.  1.  Let  us  cleanfe  our  f elves 
from  all  filthinejfe  of  ftejh  and  (fir it,  and  perfeFt  holineffe , 
&c. 

To  come  to  the  Reafons  of  the  point,    which  are 
foure, 

Reaf.  1.  This  is  Gods  great  defigne\  therefore  fkouUbe  oars. 
It  is  the  greateft  defign  God  hath  upon  his  people  in  all  he  doth  to 
and  for  them.  All  the  immediate  a&s  of  God,and  all  his  mediate 
tend  to  this. 

1.    AH  Gods  immediate  aUs  .'Pitch  where  you  vvill;    car- 
ry it  to  the  firft  of  Gods  a&s  towards  man  in  Election  *, 
God    hath   chofen  us    before    the    foundation     of    the    -world  ,  jwlcf#     j    .« 
that    we  jhould    be   holy.    So    that   I    may    not    fay,  If    I  2Thcf,  i,  13. 
am  Elected  ,    I  fhall  be  faved  ,    though  I  live   in  finne  ;  -^ 

Ccccz  but 


560  Why  bolitiefle  is  to  be  followed,      Serm.  2  3, 


but  if  Elected ,  I  muft  be  Sanclified ,   and  dye  to  finne. 
2.  Take  all  the  afts  of  the  three  persons  apart. 
1  Peci.14,1  j.      Firft,The  Father  if  he  adopt, <f  he  regenerate,  if  he  call,  it  is 
1  Thef.4.  7.  '  thatweiEouldbcholy. 

Second1}',    If  is  the   erd  defigned  by  all  that  Chrift  did; 

Hebr.2.  11.     his  Incarnation,  Life,Death,  Doit:  ne  ,   ExampIe^Humiiiaron , 

H.br.  13,1s     Exaltation,    Prayers,   Promifes,   Threats,    Miracles,    Mer- 

Eph.4.16,  27.  cjes .   vea  5   of  his  Interceflion  in  heaven  that   we  might   be 

ianftified. 

Thirdly ,  It  is  the  end  of  all  that  the  Holy  Ghoft  doth. 
All  the  works  of  the  Holy  Ghoft  may  be  referred  to  three 
heads,  i.  His  gifts.  2.  Graces.  3.Comforts;andallthefe  tend  to 
holinefie. 

t.  All  the  gifts  of  the  Holy  Ghoft ;  if  a  gift  of  prayer,of  con- 
viction, terror,&:c.  it  is  10  fanetiiie  thee^  if  of  knowledge,  utte- 
rance, &c.  it  is  to  make  others  hey. 

2.  Al  bis  graces;  What  is  Knowledge ,  Faith,  Repen- 
tance, Love,  Hope,  Zeal,  Patience  given  for,  but  to  make 
thee  holy  .?  yea,  they  are  the  feveral  parts  of  thy  holineile  it 
felf,  which  is  made  up  of  nothing  but  the  graces  of  the  holy 
Sf  •  rir. 

3.  All  rhe  comforts  of  the  Spirit  are  given  to  {lengthen  our 
hands  in  holmefTe-  What  is  the  peace  of  God,  love  of  God, 
pardpn  of  fin  ,  aflufande  of  fa  van  m  ,  joy  in  the  Holy  Ghoft  , 
Spirit  of  Adoption  given  for,  b  to  ..jake  us  more  watchful, 
humble,  lively  in  holinefle?  .0  Pr^vy  Seals  of  Juftification 
muft  be  -rrefted  in  Letters  r     nts^    under  the  broad    Seal  of 

ju,  Sanftificapon  ,    or  it  msy  be   well  fufpe&ed.     Jeremy    had 

Jcrcm.  31. 10.  two   Evidences  of  his  purchale  ,     one  fealed  ,    the   other   <?- 
yen  1  fo  muft  we. 

2.The  mediate  afts  of  God,  whatfoever  they  be  in  Providences 
or  Ordinances, 

Fi  ft,  All  ways  of  Gods  Vmidence  to  his  people,  tend  to  their 
fan&lfying. 

1.  If  Gckfaffliftj  he  faith  to  fickneffe,  Goand  pull  me  down 

thru  proud  (inner,  that  he  may  befancYrfied ;  Go  faith   rhe  Lord 

tothe  winds  and  (  or  ns  of  theSea,  blow  and  beat  the  Ship  toa- 

Tonah  1  17  &  waken  me  that  fleepy  Jonah;    fwailow  him  up  faith  he  tothe 

£  io.  '        Wtetej  {the  Lord  fpa^e  to  the  fijb  k  isfaid)  that  he  may  learn 

to 


Serai.  2  3 .     Why  holine ffe  is  to  be  followed.  561 

ro  pray  there,    and  preach  after.    Go  Temptation, winnow  me 

thatman  well,  that  he  may  not  be  full  of  fe  If- confidence,  that 

he  being  converted,  may  llrengthsn  his  brethren  ;  Go  death,  faith 

h:,  fmitefucha  womans  husband,  that  the  may  be  deftitute  of 

worldly  comforts,  Bhen  mil  (he  trufi  in  mt ,   nnd  fall  to  fryer  ij[m,  j.  j, 

and  \  application.     Go  ye  Caldeans  and  Sahans,   and  work  your 

will  on  my  fervant  Job ;  yea,  Go  Satan,  and  do  thy  worrt,  make 

ye    him    poor  ,    Tie   make  him   honeft  and  pious  ,    and 

more  than  a  Conqueror ,  and  bring  him   forth   as   gold  •,   / 

will  leave   a  poore  people,  faith    the  Lord ,  and  they  (hall  trttft 

in  me.    In  a   word  ,    the   Lord  faith,  the  end  of  all   cW--23*'  3,I1# 

flifement,  is  ,     That   we  (keuld    be  made  partakers  of  his  ho- 

line  ffe.  <  m  Hebr.iz.   io- 

2.  If  God  deliver,  it  7s  that  we  ihould  ferve  him  in  hoiinefTe 
and  righteoufnefle.    Go  faith  the  Lord  to  Mofes,  deliver  me  that    u  e  I'7^7^ 
people,  that  they  may  be  to  me  a  Kingdome  of  Priefts,  and  an 
holy   Ttytion.     Let    Naaman    be   healed  ,    that   he   may  be-  Exod.i?.?^'. 
come  a  Convert  to  that  God  that  hath   healed   him.    San- 
Wife    me    tha,  firft-borne  fonne  ,    whom    I    have  given    thee  2  Kings  <. 
again.  Exod   i  \ 

Secondly,  In  all  Ordinances;  whofefole  and  proper  end  is 
San£tificatiori.  The  Word  is  to  fanftifie,  John  17.17.  The 
commands y  1  Thef.  *j. 3.  The  promijes  to  fan&ifie,  20^.7,1, 
The  Sdba.h  is  a  figne  between  God  and  as,  that  he  is  the  Lord 
that  doth  fanilifie  us1,  Exod.  31.1^.  The  Sacraments-,  Hapcifme 
is  to  fan&ifie  ,  Sphef  5.  26.  The  Lords  Supper;  fo  Difcipline, 
Cenfures,  Abfoluron ,  &c.  Church-communion,  private 
Conference.  AU  Ordinances  agree  in  this;  fome  of  them 
are  for  Converfion  ,  fome  for  Confirmation  y  all  for  Santti- 
fication. 

Reaf.  2.  7 his  is  that  which  conftittites  a  Chrifiian  ,  and 
from  which  h:  ts  denominated.  All  the  Chrftians,  and  Church- 
members  of  old  were  called  Saints  ;  the  Saints  at  K-m, Corinth, 
Ephefus,  &c.  That  is ,  the  Chriilians  of  thofe  places  and 
Churches,  (  not  Saints  departed,  and  Canon  ^ed,  but  fuch  Saints 
as  we  are  or ihoukl be )  vinbfe  Saints,  followers  of  holinetfe: 
And  therefore  as  one  is  called  a  Scholar  becaufe  he  folhwes  learn- 
ing >,  another  a  Merchant,  becaufe  he  follows  Me-chand'ze  ;  fo 
is   the  Chriftian    co  follow   holinefi-,  To-  imagine  a  Christian 

without 


1 6  2  Why  holineffe  is  to  be  followed.       Ser  m.  1 3 


without  holinefle  ,  is  to  call  one  rich  that  hath  neither  goods 
nor  lands*,  a  Scholar  without  learnings  to  imagine  a  Sun 
without  light,  and  fire,  without  heat,  which  is  a  pure  contra- 
diction. 

It  is  holinefle  which  conftitutes  the  Chriftian,  as  it  is  the  foul 
which  conftitutes  the  man,  who  without  it  is  a  dead  carcafl'e,hand> 
foot,  h*art,movenot;  neither  can  the  eye  fee,  eare  hear,  or 
tongue  fpeak  without  the  enlivening  foul  5  (0  is  the  Profeflor  a 
carcaffe  or  ihadow  without  holinefle;  all  his  works  deadn>orkj\ 
his  prayers  dead ,  praifes  dead ;  yea ,  his  faith,  hope,  repen- 
tance without  holinefle  ( mortua^  &  mortijm)  all  dead  and 
deadly. 

Reaf.  3.  without  this  no  man  (ball  fee  the  Lord.  This  is 
the  Menacing  reafon  of  the  Text,where  there  are  two  things  to 
be  explained. 

Firft,  Oneimpiyed. 

Secondly,  The  other  exprefled. 

1 .  That  implied  is,  That  in  feeing  the  Lord  is  the  compleat  bea- 
titude of  the  foul ;  BleJZed  are  the  pure  in  heart ,  they  fhall  fee 
Gody  Mat.  f.  8.  /.*.  fee  the  Lord  Jefus ;  for  the  Godhead  is  in- 
V'fible  ;  ?v(0  man  hath  feen  God  at  any  timey  nor  can  we  fee 
htm j  1  Tim.  <5. 1 5.  But  the  holy  perfon  fhall  fee  Chrift,  and  the 
glory  of  the  Divine  Effence,  as  much  as  finite  can  comprehend 
of  infinite  ;  yea,  fee  God  and  live  ;  fee  Chrift,  and  be  like  himy 
1  John  ?.t,2.  Jefus  Chrift  feen  in  heaven,  is  the  glafi  of  the 
Trinity ;  in  him  we  fhall  fee  the  fulneffe  of  the  Godhead  bodily : 
And  he  is  a  transforming  glaffe  to  tbofe  that  fee  him,  who  (ball 
be  changed  into  the  fame  image  from  glory  to  glory ,  2  Cor.  3. 
18.  And  the  fight  of  Chrift  will  be  to  us  a  transfiguration  fight; 
when  I  look  into  another  glaffe,  I  fee  the  image  and  reprefenta- 
tive  of  my  felf,  and  as  it  were,  another  felf ;  but  when  I  fhall 
look  i nto  this  glaffe,  I  fhall  fee  another  image  and  reprefentativei, 
(  as  a  rP*.reiin$  by  the  reflexion  of  the  Sun  J  and  as  I  may  fay, 
another  Chrifi.  Hence  we  carrfonly  call  the  vifion  of  God 
the  beatifical  vifion ;  as  one  faith  elegantly ,  Fides  juftifi- 
cat ,  Charitas  adificat ,  Spes  Utificat ,  Vifio  be  at  fie  at ;  Faith 
jufiifies  y  Charity  edifies ,  Hope  pacifies  ,  but  it  is  ZJifisn 
which  glorifies  :  And  I  may  adde,  SanEiitas  o^alificat ,  ho- 
linefle  qualifies ,  that  Vifion  may  glorfie.     And   this  lezds 

me 


Serm  .23.'    Why  holme ffe  is  to  be  followed.  $62 


me  co   the  fecond  thing  which  is  expreffed. 

2.  Without  this  no  man  fhall  fee  the  Lord.  Mark  the  word, 
no  man\  Be  he  rich  or  poor,  Prince  or  Peafant ;  yea,  be  he  a 
Prophet,  Apoftle,  Miniiter ,  Martyr ;  yea,  we  may  carry  this 
Ms  higher,  no  Angell  fhall  fee  the  Lord;  what  parts  ibever  the 
manhath,  whatfoever  duties  he  p«fonn«4h;  let  him  be  this  or 
that,  or  any  other  the  belt  profeifion,  way,  Church;  let  him  do, 
Jet  him  fuffer,  let  him  be,  let  him  give,  let  him  hold  what  he 
will,  if  he  be  not  holy,  he  comes  not  into  Gods  beatifical  pre- 
fence,  he  enters  not  into  the  holy  hill  of  God.  But  were  he  as 
the  Signet  of  the  right  hand,  he  mutt  off,  were  he  an  anointed 
Cherub,  he  mult  out ;  down  came  the  Angels,  when  they  had  laid 
down  their  holineffe,and  Adam  was  driven  oqt  of  Gods  preience, 
when  he  had  driven  out  holineffe. 

Reaf.  4.  The  fourth  and  iaft  Reafon,  is  that  thundering  one 
of  Saint  Pete-,  2  Pet.  ?.  10,  1 1, 12, 1 3.  When  the  laft  Trum- 
pet fhall  fount  ,  and  found  loader  and  louder  ;  when  the  day  of 
the  Lord  fhall  come  as  a  Thief  in  the  night,  in  the  which  the 
Heavens  (hail  pa /?  away  with  a  noife,  and  the  Elements  ft) all  melt 
with  fervent  heat^  the  Earh  alfo  and  all  the  workj  therein  fhati 
be  burnt  up ;  Seeing  then  all  thefe  things  fhall  be  difiolved,  what 
manner  of  perfons  ought  we  to  be  in  all  holy  Converfation  and 
gedlinefi, looking  for, and  hajhning  unto  the  coming  of  the  day  of 
Godywherein  the  heavens  b:mg  onfire,fhaU  be  diffolved,  and  the  Lie*' 
mentsfhaU  melt  with  fervent  heat  \  Nevtrtheleffe  we  according  to  his 
promt fe  loohjfor  new  Heavens  ^and  a  new  Earth  wherein  dwelleth  righ~ 
tcoxfneffe. Here  is  nothing  but  terror  in  the  Tzxt^Lamentation  and 
mourning ,  and  woe,  A  Thief  in  the  night,  a  great  nnfe,fre% 
melting,  burning,  difiolving,  yet  is  holineffe  and  righteoufneffe 
fecure.  The  new  Creature  looks  for  a  new  Heaven,  and  a 
new  Earth,  wherein  there  will  be  room  for  holineffe,  if  there  be 
none  here  as  for  Lot  in  Scdome.  This  holineffe  is  like  the 
blood  of  the  Paffeover  on  the  door  pofts,  when  the  deftroyer  was 
abroad,and  a  dreadful  cry  all  Egypt  over,  then  were  the  Israelites 
ready  with  the'  r  Ioyns  girt,  and  fiaves  in  their  hands,  expecting  the 
good  houre  of  their  hi\  Redemption. 

We  have  feen  (it  may  be  fome  of  us  )  fad  days  already  ;  but 
there  are  too  fadder  to  be  expe&ed ;  they  are  called  the  day  of  the 
/W,and not  dsj  s  5  becaufeas  death kave*us,jndgment  finds  us-, 

death 


564  Why  holineffe  k  to  be  followed.     Serm.2  3, 

Death  being  xhz  mornings  and  Judgement  the  evenings  and  *#r- 
j«>7  the  »/£/#  of  the  lame  day )     They  are  borh  dayes  of  dif- 
folxtion  ;  the  one  is  of  the  body ;    a  fad  diilolution  . ,  when   the 
jj~     foul  fhall  pais  away  with*?  fad  Wife    of  many  a  doleful  groan, 
and  this  elementary  body  ihall  melt  with*  fervent  heat  of  burn- 
ing difeafes ,  &c.    The  other  is  of  the  Univerfe,  when  the  whole 
world  ihall  be  in  a  conflagration ,  and  hell  ihall  come  up    to 
heaven  ,  as  once  hell  came  out  of  heaven  to  confume  Sodome  ; 
when  the  body  of  the  Univerfe    ihall  groan    with  the  groaning* 
07  a  deadly  wounded  dying  man  ,   as  was  faid  of  Egypt ,  Ez,ekjel 
50.  24.     Cum  marey  cumTelltts^  Correptaque    Regia  Cxli^  Ar- 
deat,  &  mundi  motes  operofa  laboret  ^  When  the  ftarres  of  heaven 
ihall  fall ,  and  the  powers  of  heaven  be  fhaken  ,  the  Sun  turn- 
ed into  darknefs,  Moon  into  blood ,  and  all  the  kindreds  of  the 
earth  mourn  ,  and  the  hypocrites  cry  out,  Who  among  us  fball  a- 
bide  with  devouring  fire  ,   and  dwell    with  eternal  burnings  }  Ife. 
55.14.    Then  (hall  the  godly  foul  lift  i»p  his  head ,   at  death  and 
defiruftion  he  {ball  laugh  ;  he  fhallwalkloofe  inthemidftofthe 
flames,  as  did  the  three  Children  without fo  much  as  the  fmeli 
or  leaft  dread   of  the  fire  ;    and    they     may    touch   thefe 
live  coals ,  as  the  Angel  did  ,    Ifa'iah  6.    6.  without  any  dif- 
may. 

Oh  holinefs,  holinefs  1  what  a  munithn  of  Rocks  wilt  thou 
give  thy  followers  in  that  day  of  the  Lord  !  oh  lee  me  prefsyou 
to  get  a  holinefs  that  is  Scripture»proof ,  and  you  your  felves, 
and  your  ftate,  and  comforts  will  be  death-proof,  hell-proof  judge- 
mevt-proof ;  you  need  not  fear  any  fear  of  man  ,  any  day  of  the 
Lord  ,  any  furnace-fire  ,  elementary  fire  ,  conflagration-fire , 
hell-fire  ,•  'when  the  Kings ,  and  the  Captains,  and  the  Mighty 
ihall  cry  out  to  the  Rocks  to  fall  on  them  ,  and  the  worfhippers 
of  thefeeaft,  and  the  rich  Merchants  of  Rome  (hall  cry  but  for 
the  fmoak  of  the  burning ,  then  ihall  the  Sons  of  Sion  fing 
out  their  redoubled  Hallelujahs  at  the  coming  of  the  Bride- 
groom ,  and  the  day  of  the  Lord ,  their  day  of  Marriageand  Co- 
ronation. 

life  i.  Lament  the  lofi  ofholinefi.  We  may  complain;  Holi- 
neffe is  loft  and  fain  in  the  ftreets.  Some  complain  of  loffc 
of  Trade  y  in  thefe  fad  times  Trade  is  dead ,  there  is  no  Trade? 
we  may  fay  this  Trade  is  loft  or  dead ,  there  is  little  holineffe 

ftir- 


Serm  .23.     The  fad  decay  of  bolinefft  lamented.  5  ?  5 

ftirring.     Many  complain  of  tb;    hffe  of  peace  ,    pice**  goat, 
butwehavecaufe  to  fay,  Hoiinefs  was  gone  rirrt.     In  :r.     - 
many  Profetfions ,  manycontentions,  many  op  ivons ,  chi' 
ings,  turns,  returns,  little  hoiinefs  to  be  fceo,     in    tnidft  of 
great  parts,  high  expreffions ,  much  light,  powerful  Ordinanc 
many  years  attempted  Reformation ,  a  little  hoiinefs  goes  a  great 
way.    Our  fhadows  are  long  ,  our  contentions  (harp  ,  our  hoii- 
nefs lorV,  our  Corn  runs  out  into  flrawand  ftalk,   nor  ear  and 
kernel.     Our  nourifement  turns  to  Rickets,  the  headfwelled  , 
and  extended,  the  child  feeble  and  infirm;    we  have  left   our 
company,  and  our  work,  and  are  fcatteredall  the   Land  over, 
to  pick  up  ftrawes ,  and  gather  Rubble.     Some  pbferve,  that  our 
buildings  nowadayes  ,   are  not  fo  folid  and   lub.tanrial  as   of 
old  ;  our  fpiritual  buildings  are  not  I  a:r.  fure ;     And  as  fomc  fay, 
our  Engliih  cloth  is  not  of  fo  good  a  name  and  eiteem  ,  as  here- 
tofore abroad,  not  fo  pure  and  vve!l  wrought  5  -our   name  and 
Crown  for   hoiinefs    is  loft  ,    it  not  being  (opine   and   well 
wrought. 

Ufe  a.  It  informs  how  little  fome  have  to  evidence  their  #/J  2 
Chriftianity  ,  and  their  Title  to  heaven  ,  tha:  can  fpeak  of  no 
Holinefle  ,  make  no  proof  of  any  real  change  or  work 
of  the  Spirit,  of  dying  to  fin,  living  to  God ;  what  are  all 
thefe  hopes  but  lying  hopes.  Without  holineffe  no  mmfbaUfeg  the 
Lord. 

Vifible  Saintdiip  may  juftly  gain  admittance  into  ChtarchtfcU 
Io*{hip;     But  it  is  real  hoiinefs  that  makes  meet  to  partake  of  the 
inheritance  of  the  Saints  in  light.     Seeming  hoiinefs  in  profef- 
fion,  fets  thee  in  the  outward  Court,  but  into  the   innej  Tem- 
ple ,  and  the  Holy  of  Holies ,  only  true  ho'inefs  qua  ifies  to  ;.n 
admuTion.    It  is  noted  ,  though  the   outward    Court   was  laid 
with  ftone  ,    yet    the    Inner   Temple,     and  the    Holy    o£i **&•*. 3* 
Holies    had    the    very    floore    .of    gold.     True    Holineffe 
makes   a   Member  of    the   Church   .Militant    and    Trium- 
phant. 

;.  life,  Reproof,  or  terrour  tofuch  as   rate,    cerice   ,      or      p'£  . 
feoff  at   holinefle.      Many  it  reproved,  will  fay ,  /  try  yox  mer- 
cy ,  ym  must  be  fo  hob,     I  am  none  of  your  Saints ,  nor  of  the 
holy  Brethren,  fcc.    Oh. unclean  fwine,  or  unclean fpiritfnail  I 

D  d  d  d  fay  ; 


5  66         Such  reproved  as  feoff  at  holineffe.      Serm.  2  3. 

fay;  knoweftthou  not  whofe  language  is  that  in  thy  mouth, 
What  have  1  to  do  with  thee  then  holy  <ws  of  God  ?  Thy  fpeech 
bewrayeth  thee  (  as  one  faith  )  to  be  a  Beliilet.n  ,  no  Cyalikan  , 
no  Difciple;  dolt  thou  call  thyfelfa  Chriftian,  and  deny  the 
Saint?  then  blot  outSiint  in  ^Tmls  Epiftles,  and  teach  him  to 
call  Chriftians  by  fome  other  name,  of  Drunkards,  Swearers, 
and  Scoffers  at  holineffe.  Blot  out  Saints  out  of  thy  Creed. 
Dott  thou  fay  thou  art  none  of  the  holy  Brethren  ?  then  tear  thy 
name  out  of  Gods  Book ,  and  the  Church  Regifter ;  The  Apo~ 
ftle  calls  all  the  Chri&'ans  to  whom  he  writes.  Hoi/  &rethrw> 
Heb.s.i.  fartakirs  of  the  heavenly  calling.     Doft  thou  glory  that  thou  art 

none  of  the  holy  ones  ?  then  glory  in  this  threat  of  the  Text, 
that  thou  fhalt  never  fee  God  ;  glory  in  this,  that  thou  haft  no- 
part  nor  lotin  this  matter,  no  part  in  Ele&;on,  Redemption, 
in  the  gifts,  gracesr,  comforts  of  the  Spirit,  in  the  promjfes 
and  pnviledges  of  the  Gofpel  ;  go  and  glory  that  God 
is  not  thy  Father  ,  Chrift  thy  Saviour  ,  that  thou  fhalt 
never  be  troubled  with  the  Communion  of  the  Sajn.cs  in 
Heaven,  and  the  fpiritsof  juft  men  made  perfect. 
Itfc  ,  Ufe  4.  A  worfe  Reproof  and  Ufe  of  terrour  follows  to  fud*> 

who  inftead  of  following  hoi  inefc,   and  perfecting  hoi mefs  in* 
j  j     the  fear  of  God,  are  fain  from  it ,  declined,  and  turned  a&ie 
•fv';  after  vain  opinions,  and  employ  fpecu  arions. 

'      ,{       A  young  Saint  and  an  old  Apoftate  leads  to  a  fad  end.     Look 
*t*mdeftfifs,    to  it  y6u  young  Profeflbrs,  that  had  the  Dew  of  Grace,    and 
Mma  primls    feeming  holinefs  in  youth ,  and  are  now  dryed  up  by   the  roots. 
cedm,  diflimi-  Look  to  it  you  old  Profeflors,  that  you  hold  out,  watch,and  keep 
lis  bicpaer,  ilic  vour  Garments  white  ,  andfeek  to  bring  forth  more  fruit  in  your 
■ycjex.Ovld.    a^    The  Tree  that  tears  evil  fruit,  is  cut  down.    That  which 
leaves  onlyscurfed,  but  that  which  is  twice  dead,  worft  of  all ;  this 
is  the  defperate  cafe  ;  and  of  all  fins,  this  is  only  the  unpardon- 
able fin.     Ail  the  vjrrighteonfn'ffe  of  the  greareft  firmer,  repen- 
Kwb.6.4,5r,and  tjng  ancj  jewing  his  fin  ,  is  forgotten  and  forgiven  ;.  but  the  righ- 
l0'  teofif.effe  of  the  greater!  Saints.,     repenting  and    leaving   his 
i     righteoufnefs  >   id  fur  gotten    ,.     but   never  for -given ,    Ezekiel 

Up  $.  The  laft  life  is  an  Exhortation ,  and  the  whole   Text  is 
^ e  ?•      an  Exho;tat;on  to  follow  holinefs-,  to  purfue,prefs  after  it,and  pro- 
ceed. 


--^ig= — : A- = w. -~  ■■      -•      •  •- —  

Serm^  3  •  »  xhor  t*tito  M  ft  j#/j  ^  5  ($/ 

ceed  in  it  with  growth  and  perfeverance,     //<?  t£*f  w  holy  ,  /.»# 
/:/w  44  holy  si  Hi.     For  motives  and  Arguments,  ice  chat'  of  the  ^cv' **• 
Text  never  be  forgotten  ,  withita  hoLwffe  >:&  man  fit  11  fee  the 
Lord,     When  God  coxes  to  judgethe  world  ,  it  wiiT  not  be 
asked  of  what  Church,  or  Congre^at'on  thou  waft,  hqfwgreat 
a  Pfofeflbr,  but  how  holy  thou  haft  bjen.     The  way  of  noli- 
nefs,  is  the  Kings  hkh  way  to  Heaven.    Read  that  notable  pkv€, 
J  fa.  35.8.      ft/frtd  away  there  [hdl  he,    a  high    waj  ,   p«^    it 
frail  be  called  the  way  of  hoiineje  ;   tie   unclean  \k all  not  pciffe  g. 
v.r  it    ;    the    waj- faring  men  ,     though  fools,    'frail  not   erre 
tberem.     There  is  much  ado  now  about  the  way;  many  fay  ,Which 
is  the  way?  fome  lay   th;s,    fome    th.it;  would  you    not  mi- 
flake,  enquire  for  the  old  w.zy,  the  way  of  holinefs ,    and  fol- 
low it ,  aria  thou  fhalt  not  periih.     Some  would  go  a  new  way, 
-fomeailxorter  ,  fome  an  eafierway.     Thefimpleft  Saint  (in  the 
Worlds  fenfe  )   a  fool   {hall  no:  erre  therein.      The  leaft  dram  of 
holinefs  is  above  a  Talent  of    parts ,  a  drop  of  grace  above  a 
Sea  of  knowledge.     In  knowledge  we  are  faid  to  be  as  Angels 
of  God  5  in  holinefs  like  God  himfelf ;  fo  much  as  Go  J  k  above  *  pam'  I14"  i0j 
an  Angel  ,  fo  much  is  holinefs  above  knowledge.     Look  if  thou  *    et'1,1** 
canft  make  oat  theflrft  change ,  then  thou  needed  not  fear  any 
other  change   ;    if  thou   art  partaker  of  the  fir(t  Refurrefti- 
on  ,     thou    arc  fecure   againft    the    Second    Death    ;    thou 
haft   croffed    the   Line  ;     another   Spile  ,     and    thou  art  at 
home. 

I  fhall  only  name  two  properties  of  holinefle  ,  three 
Companions  ,  and  four  Oppoftes  to  holinefle  ,  andfo^con- 
clude. 

1.  It  muft  be  Cornier fation-holineffe  ,  1  Pet.  1.  \  %.  &  2  Pet.  3. 
it.  The  Greek  word  *>**•£#«;  and  the  Latine  ,  Convcrfano , 
come  of  a  Verb  that  fignifies  to  Turn  ;  q.  d.  which  way  foever 
you  fhall  tnm  your  J "e/f  J  you  fhall  find  them  holy  at  every 
turn ;  holy  in  the  Church,  and  follow  them  home  ^  obferve  them  ~£  . 
alone,  or  in  company  ,  merry,  angry ,  in  Shops,  Clofets , 
Counfels ,  Commerfe ,  they  are  holy  ftill  >  he  is  not  'Tub- 
llcanns  ,  but  Privatanm  as  one  fairh  ;  and  true  Ho- 
linefle is  like  that  Famous  Queen  Elizabeth  ,  Semper  ca- 
dcm.  y 

Dddda  2.  Which 


«?68  The  properties  of  holinejfe.        Serin.  23 

.  2.  Which  is  yet  more  ,  ic  muft  be  God-llke-hohncffc ,  1  "Pet, 
1. 1 5.  Be  ye  holy  as  G >d  is  holy.  God  is  infinitely  and  effen- 
nally  holy  ,  Co  we  cannot  be  5  but  (Jod  isimitable  in  his  ho- 
liness.   As  he  is, 

1.  Universally  holy  ;  holy  in  all  his  wayes,  works  ,  com- 
mands ,  precepts  ,  th rears  ,  promifes  ,  his  love  ,  an- 
ger, hatred,  all  his  Attributes ,  all  his  Actions  holy. 

2.  He  is  Communicatively  holy  >  communicating  holineffe  to 
all  his,  Angels  and  men. 

3 .  'tsffprobativrfj  holy  ;  this  he  likes,  commends,  promotes 
in  all ,  dilcountenancing  all  unholinefle  ,  in  perfons,  actions, 
things. 

4.  Remuneratively  holy ,  rewarding  and  exalting  holineffe , 
punifhing  want  of  it  ?  fo  be  you  Univerfally  holy  in  all  your  acti- 
ons ,  fpeeches ,  writings,  Letters,   Counfels,  Defignes ,  in  all 

,  Companies;  let  your  anger ,  love,  zeal,  pity,  &c.  be  all  for 
holineffe  ,  feek  to  communicate  and  fpread  holineffe  in  your  fa- 
miles,  charge,  Societies  ;  let.  this  be  that  which  attracts  the 
hearts ,  draws  your  eyes  to  any  perfon,  &c.  And  to  your  power 
fuppreffe,  curb  all  unholinefle,  and  promote,  exalt,  commend 
holineffe. 

2.  There  are  three  Companions  of  holineffe. 

1.  In  the  Text,  Peace  and  holinejfe 5  he  is  moft  for  holineffe  , 
who  is  moft  for  peace  in  a  righr  way ;  feek  the  peace  of  the 
Land,  make  noConfpiracies;  fay  no  confederacy ,  bu  jantlifie 
(jod  in  your  hearts',  feek  thepeaVe  of  the  Church,  by  prefer- 
vingthe  unity  of  the  Spirit  in  the  bond  of  peace;  take  heed  of 
Schifmes,  Rents,  Divilions,  Separations ;  Pray  that  the  Church 
way  have  reft;  that  walking  in  the  fear e  of 'the  Lord  ,  and  com- 
forts of  the  hdy  Ghoft  ,  Believers  may  be  multiplied  and  e- 
difed. 

2.  Holineffe  and  righteoufneffe  are  oft  matched  toge- 
ther ;  Righteoufneffe  in  Pactions  ,  Words  ,  Promifes , 
Oaths  ,  Bonds  ,  Righteoufi :elfe  in  dealings  ,  Weights , 
Mea fares,  a  juft  Biliance  ,  Ephah.  Righteoufneffe  may 
poffibly  be  without   holineffe,  but  holineffe  without  righteouf- 


reife  never. 


3*  H*- 


Serai. 23,      What  is  oppofitt  to  holinefie.  5 fy 


5.  Hclineffe  and  unblameablencffe  •  i  Thef.  g.  10.  2> 
*?rf  Witneffes  ,  *W  (W  *^0  how  hold?  ,  y#/?/p  ,  and  un- 
blameably  we  have  had  our  Conversation  In  the  world,  i  Thef-M?, 
The  Chriftian  muft  be  tfyed  by  Cod  and  the  world.  Ui> 
blameablenefs  in  fpeech  ,  behaviour  ,  dealings  •  yea  ,  in 
habit  ,  geftures  ,  that  we  may  be  without  all  offence, 
towards  God  ,  and  towards  man.  The^  Kings  Daughters 
Garment  muft-  be  of  divers  colours  ,  hoiily  ,  juftly ,  m> 
blameably. 

3.   The  foure  Opposes ,    and  enemies   to  holinefs,  which 
we  muft  avoid,  are, 

1.  Fikhlneffe  0  the  flefh  •,  fenfual  and  bruicftn  lufts ,  2  Cot, 
7.  1.  Fornication  ,  uncleannefs  ,  drunkennefs  ,  which  de- 
file the  body,  do  utterly deftroy  holinefs  ,  and  cannot  con- 
fid  with  it  ;  therefore  oft  oppofed.  *  1  fhe/2.  4.  3.  This  is 
the  WillofG'jrt,  even  yonr  fantlifcation^  that  ye  abftain  from 
fornication  ,  &c.  God  hath  not  called  us  to  ancleanneffe  ,  but  holt- 
w/*,ver.7. 

2.  Filthweffe  of  jprnt  ;  2  Gor.  7.  1.  which  is  as  defini- 
tive to  holinefs  ,  as  bruitifh  Jufts.  Idolatry  ,  falfe  Re- 
ligions ,  wantonnefs  in  Opinion  >  errour  ,  corrupt  Do- 
clrineare  as  dangerous  as  Fornication  ;  Bythefe  we  go  zwho* 
ring  from  God  and  Truth.  The  minde  is  to  be  kept  chaft  and 
pure,  as  well  as  the  body  ;  errour  is  not  fo  harmlefs  a  thing  as 
many  dream, 

3.  Over-reaching  men  by  craft  ,  fraud  ,  power  ,  po- 
licy ;  and  making  u(t  of  iuch  meanes  ,  Arguments  ,  de- 
vices ,  ftratagems  ,  as  corrupt  reafon  ,  and  carnal  Coun- 
fel  (not  Gods  providence,  or  approbation  )  doth  furnifh 
us  withal  ,  and  put  us  upon.  1  'Ihejf.  4.  6,  7.  That  no 
mango  brond  ,  or  over-reach  his  Brother  in  any  matter; 
for  God  hath  not  call'd  us  to  uncle  anntffe  bm  holineffe ;  and 
God  is  an  avenger  of  allfuch.  The  word  is  7^  (*ri  it7np  fidivw  ,  that 
no  man  over-top,  over- reach ,  go  beyond  hs  Brother;  not 
in  holinefs  (  would  we  did  feek  herein  to  go  beyond  each  other) 
butin  enfe  and  policy  to  undermine,  or  over-reach  them;  as 
Simeon 2Xid Levi  over-reached  the  over  credulous  Shechemites^ 
pretending  coafcience  ?  and  harbouring   bloody  intentions    in 

thei 


570  What  it  eppofoe  to  bohmffe.  Serm.33 


iharhaaos  _  God  is  an  Avenge: of  rucb.  There i;a direful tb reat 
addedctDmne  Vengeance;  this  word  faA*j  is  but  once  more 
uled  in  the  New  Tcftament ,  R<m.  1 5.4  then  applyed  to  the  Ma- 
gnate; he  is  a  revenger  of  wrath  to  him  that'dothevii;  beaittQ 
lee  execution  dore;  iojn  this  cafe,  God  is  the  revenger  him- 
felf ,  ana  he  wnl  be  this  mans  Executioner 

4.  The  fourth  oppogce to  blinefs,  is  an  ill  kind  oibolmeS. 
afuperciuoDSicenfouous,  difualnfel ,  and  diftance-keeping  ho' 
J.  '!neis!  w,bfc.h  i';feth-  mite,  Lube  l8.-  exalts  k  felf,  and 
l.*w*/«^hinileif  and  his  own  parry,  and  Hnfmtmh  all  o- 
thers  Ifapj  frhichfv,  Stand by  thy felf,  come  not  warm:, 
for  I, m  honor  than  the,,  theft  are  a  *,*«&»  my  noft,  and  a 
fire  that  burnetii  Ml  the  day  ,  fahh  the  Lord.  This  is  the  worft 
iKocinthebeautyof  holinefs;  alpiceofthar  pride  that  was  in 
fftafir-l  and  his  fellow-afpiring  Angels  that  made  the  firft 
Scbifme  and  reparation  m  the  Ph- ft  Church,  even  in  heaven  it 
feU  ,  among  the  Angels  that  were  wholly  perfaft.  Take  heed  of 
this,as  of  the  very  pe»  of.the  Churched  the  bane  of  all  Religion, 
which  is  bed  preTerved  in  unity  and  humility 

I  (hall  ftwt  up  all  vyi:h  a  wifla ,  and  that  an  hearty  Prayer  allu- 
ding to  what  I  faid  at  firft ;  Oh  that  all  our  garments  (our  Profef- 
hon)m.ght  be  adornea  mth  thefe  Bells  and  Pontgramtes,  teace  and 
holwffe.  That :as  we call  on God.wbo  is  called  holy,  holy,  holy, 
"Asv.  4. 6.  and  on  Ch  rift  who  is  called  Ki*,  of  Saints,  Rev  1  <J 
andasweprofefstheGofpel,  which  is  a  tie  of  ho linefs  '  and 
are  members  of  the  Church  ,  which  is  called  tKlnX^fS^s 
_  4*  holy  Nanon,  i  Pet,  a.p.  and  as  we  look  to  be  partakers  of  that 
Kingdom  vnerem  dwells  rlgheMfnel? and  bollnef,  thx  accor- 
ding to .that promife,  Th^eop^allbeaHrighteoL',  Ifa.6o  \  . 
thn  hahnefstotheL.rd  may  be  engraven  upon  all  our 
hearts  as  wirh  the  engraving  of  a  Signet  ( the  Spirit  of  God)  and 
bohnefstothe  Lord  upon  all  our  fore-heads,  as  to  our  conversi- 
on; that  as  we  have  had  a  year,which  we  call  Annnm  ReZtTu- 
^"^T^^^W'""*^"""-'  th.sywe  might 
£llrnt  fP°l  ^"^^-'.theyear  of  our  Lo°rd. 

i  -,  I  #  XI-  ^  bt*K™>  °«r  Governors  holinef,  Ifa.  60. 
o^rh ; ;r^lnl'fers  ^.ght  be  cloathedvhh  rlgbteoJfnefs ,  and 
our  Church-Members  with  holinefs ;  that  all  of  different  Ferfwa- 

(ions 


Serm  .23.        What  k  op\>ofite  to  holimffe,  5  7 1 

/ions  might f  not  contend,  but)  labour  ioz^ezcear.d ho'jn>>js.Hz^- 
in  let  us  agree ,  and  all  is  agreed  ;  that  the  bells  of  eur  h  orfes. 
Bridles  of  our  Horferuen  (  Commanders  and  common (  oi  'Jiers) 
might  be  holinefs  to  the  Lordy  Zach.T4. 20, 2 1 .    that    there  might 
not  be*?  Can.i.:K!tc,  or  hypocrite  in  the  henfe   ef  ihj  hork  ;  rhen 
might  our  Land  ,  Church,  Parliament,  Army,  City,  Mkiftry, 
be  called  Jehovah  Shamm>ihy  the  Lord  is  there ,   E^k^.  ^.S.  ,  <j.  yea, 
then  would  this  holir.efs  fettle  vsvafeMee  here,  and  bring  us   10  fee 
the  Lord  ,  where  peace  and  hoiinefs  fhall  never  be  feparated. 
Even  [0  come  Lord  J eftay  com?  ejilckfj.  Amen. 


THE 


Serm.a^  Osr£  ft$aim) 


*>77 


M 


OF  THE 

Refurre&ion 


Acts    26,8 


# 
Why  jhouldit  be  thought  a  thing  unreafonabk  with 
youy  that  God jbonldraife  the  dead} 


>z&&ms*m\  Hefe  words  are  part  of  St.  Taxis  Afehgie  for 
himfclf,  before  King  Agritya,  againft  the  un- 
juft  accusations  of  his  implacable  enemies  ;  where- 
in, 

1.  He   demonftrates  the  innccency  of  his 
life. 

2. The  truth  of  his  DoElrine^  and  the  weth, That 
there  was  nothing  either  in  his  life  or  dottrine^  for  which  he  could 
juflly  be  accufed.  The  Dottrine  he  taught  did  confift  of  divers  par- 
ticulars enumerated  in  this  Chapter;  one  of  which  (and  that  not 

E  e  ee  the 


^78  Of  the  RefurreSiiov.  Serm.24. 

theleaity1  Was,  That  there  (kould  a  day  comey  in  wh'.ch  the;  e  would 
be  a  Resurrection  of  the  dead,  both  of  the'  \»$  and  unjuft.  Now 
that  this  Do&rine  was  nor  liable  to  any  julf  exception,  he  proves 
three  manner  of  ways  ; 

1 .  Becaufe  ic  was  no  other  Dollrine,  bur  fuch  which  GWhimfe  t 
had  taught:  Ic  had  a  Divine  .ft  amp  upon* ;  as  pisVerfetf,  And 
novo  Ifiand,  and  am  mdgedfor  ihc  hope  of  thejromife  made  of  God 
unto  ourfdthjrs. 

2.  Becaufe  ic  was  that  which  all  the  godly  Israelites,  mfiantly 
ferving  God  day  and  night,  did  hope  for,  and  wait  and  expect  in 
due  ti  me  to  be  fulfil  I  edy  as  icis  Verfey.  Un.o  which  promife  our 
twelve  tribes  hope to  com?)  for  which  hope  fake,  King  Agrippa^  I 
am  accufed  of  the  Jews ;and  therefore  it  is  called,  The  hope  of  Ifrael, 
Atts  28.  20.  for  the  hope  of  Ifrael ,  I  am  bound  with  this 
chain. 

3.  Becaufe  it  was  a  Dollrine  which  God  was  able  to  bring  to  pafs. 
This  is  fet  down  in  the  words  of  the  Text,  why  ftould  it  be  thought 
a  thing  incredible  with  you,  that  (fjodfnodd  raife  the  dead  ?  The 
emphafis  lieth  in  the  words  with  you :  Why  fhouid  you,  O  King 
Agrippa,  who  art  a  few,  and  believeft  in  thz  God  of  Ifrael,  and 
that  he  made  the  world  out  of  nothing,  think  it  incredible  for  this 
God  to  raife  the  dead  ?  indeed  it  may  feem  incredible  and  impoffible 
to  the  Heathen  Vhilofophers ,  who  are  guided^>nely  by  Natures 
Light;  but  as  for  yon,  who  be Heve-a: 7  things  which  are  written  in 
the  Law  and  Prophets,  why  (houldyw  think  it  either  impoffible  or 
incredible  that  God  fliould  raife  the  dead  ?  This  interrogation  is  an 
Enphatical  Negation,  and  it  is  put.  down  by  way  of  QueftionfVt 
cratio  fit  penetrant  1 'or >that  fo  the  Argument  might  take  the  deeper  im- 
preffion ;  and  the  meaning  is,  that  it  is  not  7*  *7fitqv,ot  «  dfvv&lov : 
It  is  not  a  doEt.-  ine  exceeding  the  bounds  of  faith,  or  contrary  to 
right  reaf on,  that  God  ftould  raife  the  dead.  The  Obfervation 
which  arifeth naturally  out  of  the  words  is : 


DoEItm* 


§efrn.?4* Of  theKefHrre$ton.  579 

JD  offrine. 

That  the  Do&rine  of  the  Refurreffion  of  the  dead,  both  cf 
the  juft  and  unjuft,  is  neither  incredible  nor  impofsible, 
neither  againji  right  reafony  nor  true  faith \ 

Though  it  be  above  reafony  yet  it  is  not  againft  re  a/on,  nor  againfl 
the  Jewijh  or  the  Chrlftian  Faith :  For  the  explication  of  this  Do- 
ctrine, I  will  briefly  fpeak  to  fix  particulars  : 

1 .  What  is  meant  by  the  Resurrection  of  the  dead. 

2 .  Who  are  the  dead  thatfhall  be  raifed. 

.  3.  The  abjolute  necessity  of  believing  this  Doffrine,  and 
believing  it  firmly  and  undoubtedly. 

4.  The  pojsibility  and  credibility  of  it, 

5.  The  certamfq  and  infallibility  of  it, 

6.  The  manner  how  the  deadjhall  rife 


What  is  meant  by  the  RefurreBion  of  the  dead  i  The  firft  Par- 

For  anfwer  cotbfe,  you  mtift  fall  know,  whan  there  is  or  man  ticular- 
\\utdvcs  when  any  mandycth.     Man  confifteth  of)W  and  body ■;      Anfw. 
and  when  hedycth,  his  fou' doth  mt  dye ;  it  is  the  body  ondy  ttiic 
dyeth.    'Death  is  not  an  titter  exfinStioniad  annihilation oF  the 
man  (as  fome  wickedly  teach  )  bur  onely  a  {eviration  of  the  Ic  JS  called  a 
Soul  from    the    Body,   and  a  V  par  are    of  the  Soul   out  of  f^r^t 
the  body  either  to  Heaven  cr   Hell.        When  Stephen    was  And  ^n  'tip- 
Honed,  his  foul  was  not  ftoned;   for  while  he  was  ftoning,  he  cloathing, 
prayed,  Lerdjefns  receive  my  fplrit.    When  Chrxft  was  crucified,  i  fy't»  ta« 

Eeee  2  his 


580  Of  the  Refurre&ion.  Serm.  24, 


his  foul  was  not  crucified-,  for  while  he  was  crucifying,  he  faid, 
Ea'berj  tniothy  hands  1  commend  my  Spirit.  The  Wifeman  faith 
exprefly,  That  when  a  man  dyeih,  His  body  returns  ti  the  earth 

Ecclef.  12.7.  from  whence  it  came,  bur,  his  fpirit  returns  to  God  who  gave  it: 
And  our  LordCl.r'ft  commands  us,  No:  to  fear  them  .that  kill  the 

iLuk.  2.  4.  body ,  arid  after  that  .havs  no  more  that  they  can  do:  The  foul 
cannot  be  kilied  ;  a  man  by  fin  may  make  his  fml  mi'erable  and 
curfed,  but  he  cannot  make  it  miferable  and  corruptible.  And 
therefore  by  the  Refurre&ion  of  the  dead  is  not  meant  fas  he 
who  writes  that  dangerous  Book  of  the  Souls  Mortality  would 
have  it)  the  Rfttrreftion  both  of  body  and  foul,  but  of  the 
body  onely  :  For  the  body  onely  dyes,  and  therefore  it  is  the 
body  onely  which  rifeth  again.     Thence  it  is,  that  in  the  Creed, 

John  5.23,  29.  ( commonly  called  the  Apoflles  Creed  )^  it  is  put  down  in  ex- 
prefs  terms,  /  believe  the  Re  fur-reft  son  of  the  Body  :  No:  of  the 
SohI,  for  that  never  dyetb,  but  of  the  Body. 

The  fecond         The  fecond particular  propounded,  is,   to  fhew  who  are  the 

particular.  dead  that  ft  all  be  raifed  at  the  I  aft  day  :  The  An  fiver  to  this  is 
eafie9  A1 1  that  are  in  the  grave,  wheth-T  godly,  or  ungodly  ;  whe- 

Aftsi4.  if.  th,r  j£ft  o:unjHjr>  (bail  be  raifed.  This  Chrilt  faith  exprefly, 
The  hotir  is  coming,  in  which  all  that  are  in  th:  graves  ft  all  hear 

irC  l6[  '  his  voyce,  and  ft  all  come  forth  'y  they  tha>  havtjjLv? go/d,  un:othe 

refnrreBioiiof  life;  and  they  that  have  done  evtr,  Hat 0  the  refnr- 
retlion  of  damnation.     All  {hall come  forth,  without  exception  of 

Arts  24.  i*.  any »  and  ^  Apolth  Iikewife  te^s  us,  That  there  ftiali  be  a 
Refrrrcttiwef  the  dead,  bocbofthejstfkaud  m,uft.  The  Earth 
and  the  S/v*  are  G>ds  Stewards,  with  whom  he  hath  bumped  the 
bodies  of  men  and  women  :  And  when  God  fhall  call  them  to 
give  an  account  of  the'r  Stswardfkip ,   they  will  faithfully  dif- 

t>  v  1      '       charge  their  truft>  and  not  keep  back  one  dead  body:  The  fta 
'  1;>*  (hall give  up  her  dead,  nnd  fo  fhall  the  earth  alfo.     They  are  but 
the  bodies  withdrawing  room ,  or  fleeping--lace ;  and  the  time 
'  will  come,  when  all  that  are  aflecpin  \h;duftof  the  earth  fbull  a- 

wakc:  They  Hull  all  awake,  f,mcto  everlasting  life,  and  feme  to 
ftam:>,  and  everlafting  c  n  emjt.  This  is  the  fecond  particular, 
i\  II  the  the  dead,  great  and  fmall,  rich  and  poor,  from  Jdamvo 

the 


Serm,24*  Of  the  Refttrre&ion.  581 

the  coming  of  Chrifr,  both  good  and  bad,  lhall  be  raifed  ac  the 
laft  day. 

The  third  thing  propofed,  is,  Todemonftrate  the  alfolute  necef-  The  third  par- 
'fit J  that  lies  upon  all  Ckriftians,  firmly  and  nndonb:edly  to  believe  the  &»kft 
'Doblrineof  the  %jfHrrdiion  of  the  dead. 

This  appears  in  an  efpecial  manner  from  the  Jpirltual  ml f chief s^ 
aKdfonl-ruinati>tg  conferences  which  neceilarily  flow  from  the 
denial  of  it.    For, 

1.  The  Do&rine  of  the  Refurre&ion  is  an  Article  of  cm  f.uthl 
The  Author  to  the  Hebrews  ptirs  it  amonofl  the  principles  of  the 
Do&rwesof  Chnft\  and  therefore  he  that  cieniethit,  erres,/W#-Heb.&i. 
damentallj,  and  is  an  Heretick,  one  wh  mwemuft  not  receive  in- 
to eurhotifesy  or  bid  him  Godjpeed. 

2.  It  is  not  onely  an  Article  of  our  faith,  bur  one  of  the  chiefs -de  he  Arti* 
Articles ^  without  which  all  the  other  <±A  tides  of   Christian  Re-  culo  tota  fides 
lion  are  vain  and  unprofitable.    This  the  Apoftfe  ipeaks  in  exprefs  &  ***  "li&0 
tearms,  1  Corinth.  15.  i?,  14,  15,  16,  17,  18,  ip,  28,  29,la &et/  tre' 
30,   31,  '32.     If  there  be  no  ref-irrcH:ionof  tie  dead,  then  is  not 
Chriftrifen  ;   an4if  Chrifi  be  notrifen^  then  is  onr  preaching  vain, 

and  jour  faith  is  alfo  vain,  &c.  If  the  dead  rife  not,  let  m 
eat  and  drinl^y  for  to  morrow  we  {hall  ^r.This  therefore  is  not  only 
an  Article  of  our  faith,  but  the  foundation  of  all  others  for,  if 
there  be  no  Kefurretlion,  there  is  no  Iff*  everlfting.  Saint 
Auftin  faith,  That  the  Refurre6tion  of  the  dead  is  propria  fides 
Chriflianorum:  The  proper  faith  of  a  Chriftian,  without  the  be- 
lief of  which,  no  man  can  be  juftly  accounted  a  Chriftiart.  A 
man  may  hold  many  errours,  and  yer  deferve  to  beetfeemed  a 
Chriilian ;  but  he  thar  denieth  the  tibUrtni  of  the  'KefarreEtiort, 
doth  uttchriflianiz*  himfelf:  For  a  Chriftian  is  one  whofc  hope  and 
happ'nefs  is  in  the  other  -world  :  fFor  if  we  hid  hope  onely  in  this 
world,  we  were  of  all peovle  mnfl  miferahle  ;)  and  therefore,  be 
that  renouncetri  his  belief  of  the  other  world  ,  renounceth 
Chriftianity. 

Adde? 


<j8i  Of  the  RefHrreMion.  Item. 24, 


Adde, 

That  it  is  notonely  i\iz  foundation  of  qui  faith,  but  of  all  que 

2.  comfort  and  confutation  ,   RefurreU'tomortuorumeft  fiducia  Chris?  i- 

amrumi  Thechiefeft  comfort  the  Saints  of  God  have  under  all 

the  dillretfes  of  this  life,  is,  That  there  will  a  day  come,  in  which 

they  fhall  be  raiftd  out  of  their  graves,  to  the  Resurrection  of 

Life;  and  fhall  have  their  vile  bodies  made  like  to  the  glorious 

k  Job  19.13, 16,  body  of  Chrift.     This  comforted  Job  upon  the   duvghil;  and 

27.  therefore  it  much  concerns  all  thofe  who  tender  eirher  their  con- 

folation  or   falvation,  to  be  firmly  and  undoubtedly   perfwaded 

of  th'isgreat  truth.  That  there  dial  I  be  a  Rifurreclion  of  the  dead: 

This  leads  me  to  the  fourth  particular. 

The  fourth  In  the  fourth  place,  I  am  to  fhewyou  the  credibility  orpoffi- 

Particular.  bilityof  this  r£>oBrine.  I  confefs,  it  is  very  hard  and  difficult  to 
believe,  that  the  bodies  of  men  (when  eaten  up'.by  »w*».r,  or 
devoured  by  wilde  b?afts,  birds ,  or  men-eating  men ;  or  when 
burnt  and  confumedto  afhes,  and  thefe  afir.es  fcattered  in  t\\zayre, 
oithrovon'mto  the  river)  fliould  ever  rife  again.  It  iseafie  to 
believe  the  Immo  taiity  <f  th-e  foul ;  (for  many  Heathens  have 
written  in  defence  of  it)  but  as  for  the  Refurrelli.n  of  the  body, 
it  is  very  difficult  to  believe  it  firmly  and  undoubtedly ;  there- 

^si7ilSj.^f  fore  there  are,  and  have  been  multitudes  of  perfons  in  all  ages 

v\  ho  have  denied  ir.     The  Epicures  and  Scoi-kj  laughed  Paul  to 

fcorn,  when  he  preached  to  them  of  the  Re  fur-reft  ion  of  the  body  : 

^iCoj       "12  ^e  Settees  in  Ckrifts  time  denied  it.     himy  in  the  Church  of 

z'  Corinth  were  infected  vvith  the  fame   leprohe ;  HymcK&n<  end 

Vhiletus  begangrecn'd  m&ny  Christians,  and  overthrew  their  faith, 

aTim.  1.17,1 8.  Dy  poaching  to  them  that  the  Re\urrcB\;n  was  f*fi  already  Da* 
nAJUi  tells -us of  nineteen (Hereticks^  whooppofed  this  truth.  The 
F  ami  lifts  alfo  renounce  it :  And  the  Socman*  flay,  That  thz  fame 
£0^)  fhall  not  rife  5  but  an  aerial  *nd  ft iritml body,  which  fhall 
have  no  eyes  nor  ears,  nor  head  ,  nor  feet,  &c.  It  mufl  be  ac- 
knowledged, that  this  Doftrine  is  very  hard  and  difficulty  but 
yet  it  is  not  n  cwwrar,  or  ti  d^var&v :  It  is  not  a  thing  impofjible  or 
incredible.     Sure  I  am,  that  Job  in  the  Old  Teftament  did  believe 

in  1 


Serm.  24.  Of  the  Refurre£}i<m.  583 

it ;  for,  heknewth.it  his   Redeemer  lived,  &c.  And  though  after  ,b  ^ 

his  j/»/;; ,    worms  deftroyed  his  body,  yet  In  his  flefh  he  fnould  fee  z-t 
God;  and  then  he  addes,  whom  Jfhallfee  for  my  felf,  and  mine 
ey:s  {hall  behold,  and  not  another ,    though  my  reins  be  coufumed 
within  me.    Job  did  not  onely  believe,  that  his  body,  when  de- 
voured with  worms ',  and  his  skjn  /pent,  and  reins  confumed,  fhould 
rile  j  bat,  that  the  fame  bod)',  not  onely  the  fame  jpeclfical,  bat 
the  famenumerlcalbody  fhould  rife 5  therefore  he  puts'  in  thofe 
emphatical  exprellions,  IjhallfeeGod,  I  fhall  fee/V  my  felf;  I, 
and   not  another ;   and,  mine  eyes  (hall  behold  him  '  Tnough  his 
zyssCiulibz  glorified  eyes,  yetthsy'ihall  be  the  fame  eyes  for  fub- 
ftance.    As  the  Patience  of  fob  was  very  great,  and  very  exem- 
plary -9  fo  iiirely  his  Faith  was  as  great,  and  as  imltable :  O  fjbf 
great  was  thy  Faith !  This  one  Text  is  fufficienc  to  prove ,  that 
the  Doclrine  of  the  Refurntllon  is  not  a  thing  incredible:  And 
give  me  leave  to  fpeak  to  you  in  the  words  of  S.  Paul  to  King 
Agrippa,  VVt\y  fhould  it  be  thought  Incredible  that  God  fhould  raije 
the  dead  ?  efpecialiy,  if  you  confute?  who  this  God  is ,  That  he 
is  Omnipotent  and  Almighty,  infinite  in  power,  and  able  to  do 
all  things:    He  that  believes  the  fi?  ft  Article  o£  the  Creed,  will 
quickly  believe  the  eleventh  Article :  He  that  believeth  that  God  is 
Almighty,  maker  of  Heaven  and  Earth,  will  eahiy  believe  that 
he  is  able  to  raife  the  dead.    For  if  God  ( faith  Tertnllian)  can 
make  a  body,  being  nothing,  out  of  the  duft  ef  the  earth,  he  can    ^r 
certainly  repair  it  out  of  the  duft  when  it  is  fomething.    It  is 
aseafie  to  <j  od  to  tettoze  a  body  to  afoul  at  the  Refurreclion,  as 
to  breathe  a  foul  into  a  body  at  the  firft  Creation.   .  | 

Obje&ion. 

But  how  is  it  polTible,  that  when  a  man  hath  Iain  rotting  in  the 
grave  a  theuf  and  years,  he.  fhould  rife  again} 

■ 

Anfwer* 

This  is  above  reafon,  but  not  againft  reafon :  For  there  are  many 
refmblancesoi  this  even  in  nature  ;  which  though  they  be  nor 

fuffclent 


jS^  Of  the  Refune&ion.  Serai.  £4* 

fuffcie"^  proofs  y  yet  they  are  great  inducements  to  caufe  us  to  be^ 
-  1  eve  this  truth.  Both  Philyfophers  and  Divines  write  of  the 
iphamX)  that  firrt  fhe  is  confumed  to  */£«  by  the  heat  of  the 
Saw ,  an  1  ''hat  afterwards  of  her  AJlr.es  arifeth  a  ycung  one,,  which 
is  the  fame  Phoenix  rifen  from  the  dead.  The  Apoftle  tells  us, 
That  the  torn  nitiftfi  ft  be  caft  ino  the  ground \  and  there  dye  and 
roty  before  it  will  ff  ring  tip  ;  which  fheweth  >  that  a  RefurreEiion 
from  tie  dead  is  potfible,  even  in  nature.  Adde  to  this,  That 
Sep  allows  y  Flies,  and  JVcrms ,  which  lie  dead  in  the  Winter- 
feafm ;  in  the  Spring,  by  vertue  of  the  Suns  heat ,  revive  again. 
And  what  is  every  night  but  the  grave  (as  it  were  J  of  the  days 
light?  and  the  morning ,  but  the  Refu,reftion  of  the  day} 
What  is  winter  but  the  death  of  the  fruits  of  the  earth  ;  and  the 
Springy  but  the  Refurredlion  of  them  ?  What  is  deathy  but  the 
blowing  out  of  the  candle  of  our  lives  ?  and  what  is  the  Refurrefti- 
on  any  more,  but  the  lighting  of  this  candle  again?  What  is 
deathy  but  a  pulling  downed  thehoufe  of  the  body  ?  and  what  is 
the  Refurrettion ,  but  the  rebuilding  of  the  fame  houfe  ?  And  why 
then  (hould  any  man  think  it  a  thing  incredible  for  God  to  raife 
the  dead  ?  We  fee  by  experience,  that  our  carious  gUjfes  are  made 
by  the  art  of  man,  even  out  of  ajhes :  And  cannot  the  Omni- 
potent God  raife  mens  dead  bodies,  when  turned  to  allies?  There 
is  no  contraction  in  this*,  and  therefore  an  infinite  power  is 
able  to  erfedt  it.  And  to  fhew  that  God  can  effect  it,  he  raifed 
up  many  from  the  dead,  both  in  the  Old  and  New  Teftamenty  as 
helps  to  our  faith,  to  enable  us  to  believe,  That  that  GWwho 
raifed  thofe  few,  will  in  due  time  raife  all  the  dead,  both  juft 
and  unjuft. 

Objection. 

But  you  will  reply,  How  is  /Vpoffible  that  the(ame  body 
fiould  rife,  when  as  the  dufl  of  men  Are  fo  mingled  toge^ 
ther,  as  that  it  feems  impoflible  to  feparate  theduft  of  one 
man  from  another  ? 

Anftver, 


Serm.34'  Of  the  Refurrt&ion.  5^5 


Anftper, 

With  man  this  is  impofibleybm  with  Cjodali  things  are'pofible  : 
It  is  eafie  to  God  to  give  to  every  man  his  own  dujl ;  af  it  be  poifi- 
blefora  (jardner  thzz  hath  thirty  jeveral  feeds  in  his  hand,  to  be 
-able  to  diftinguifh  between  feed  and  feed  ;  and  for  a  Chymifi  ,  to 
extract  the  four  Elements  out  of  an  hearb,  and  fpa  ate  them  one 
from  the  other ;  and  for  a  Watch-maker  ^  to  take  his  Watch  \* 
pieces,  and  mingle  the  pieces  together,  and  yet  afterwards  put 
»  them  together  as  before :  Much  more  is  it  poifib!e  for  the  O  >  wv 
potent  God  to  diftinguifh  one  dtift  from  another ,  as  well  as  one 
manitom.  anttin^  and  onzfione  from  another. 

Obje&ion, 

One  minis  eaten  by  another,  W  turned  far*  *£<?  fub- 
ftance  of  dnother  %  hm  can  both  thefe  arife  with  nheir  difiinSl 
hoditsi 

Anfocr. 

Every  man  fliali  arife  with  his  own  flejh ;  but  yet  not  fo,  as  that 
he  (hall  arife  with  every  thing  that  was  once  a  part  of  him:  But 
he  lliall  arife  with  fo  much  of  his  fiefh  as  (half  make  a  perfect  man> 
and  the  fame  man.  A  man  hath  a  piece  of  his  flefli  cut  off  by  a 
fword,  a?.d  new  fle/h  growing  in  its  room;  now  he  {hall  not 
rife  with  both  thefe,  but  with  fo  much  as  {hall  make  him  a  perfect 
man,. and  one  and  the  fame  man  for  fubftance.  one  man 
eates  another  mans  fleih,  and  it  becomes  one  with  his  5  yet  he 
{hall  not  rife  with  that  flefh,  but  with  fo  much  as  {hall  make  him 
a  compieat  man,  and  the  fame  not  onely  for  kinde,  but  for  num- 
ber; For  with  God  nothing  uimpofible.  So  much  for  the  fourth 
particular. 

Ffff  The 


— ^— — « ^— — » '  *  '  '■      I  J I  II 

Th    fifrK  ^he  ^^  t'1'in§  propounded^  is,  to ,flw\v  the  certainty  and  InfaKi- 

tkular     ^^  *'%  '/  '*"  Deft™*  >'  For  this  is  not  onely  a  Tmii  that  GWc^ 
make  good,  but  a  7V#f£  which  God  cannot  but  make  g^od.    As 
there  muft  be  **  day  of  Judgement,  2  Cor.  5.  10.  So  there  »#/?- 
be  a  Rejttrrcftion  of  the  body  5  not  ondy  there  w<iy  ^  but  there 
muft  be,  and  of  the  /*»;*  body  ;    r.ot  onely  the  fame  ffecifica'^ 
but  the  fame  numerical  body  :  Ocherwife  it  were  not  a  RcfrreUi- 
on,  but  a  SurreElion  ;  not  a  Rtfuf citation,  but  a  Sufcttation.     And 
fas  £/?//#  faith)  not  z%j generation  fas  it  is  called,   UW*r.  &£ 
28.)  but  a  Generation.    A  %jfurreEtion  is  of  the  /<*/»<?  /W^p  that 
dyes,  orelfeitisa  #n?  $Anlmition,  and  a  new  Creation,  and  not, 
a  Re  furred  ion. 


Now  that  there  muft  be  a  Refurre&ion  j  appears, 
1.  From  the  promife  of  God  i  God  hath  promifed  that  all  that 
,  *rtf/«  ffo  grazes  jb.  II  hear  lisvoyce,  and  come  forth,  &c.   and, 

Jo  .  y.  2  >i9>  a£tkat  arc  In. the   dust,  fhJl   awake.    And   that  this  corrupri{)le, 
fliail.put  on  incorruption  3  and*to-  mortal,:  fhall  put  on  immor- 

Ifa.z^.  19,       tality  ;  and,  Wemuftnllatptar  before  the  judgement  f  'at  cf  Chr0+ 
tf  at  e  1  er)'  one  may  receive  the  things  done  in  Ins  body,  according  to 

a  Cor.  17.73.  tfjat  f?>  hath  done,  whether  it  be  good  or  bad'.  And  therefore  the 
ancient  Chriftians,  when  t-bey;:  rehearfed  that  Article  of  the 
Creed,  /  bdieze  the  Refurr  ttion  of  .he  boh,  would  point  to 
fomepart  of  their  body. ;  and  fay,  Svm of  this  body.  God  can 
doit,  becaufe  he  is \  Almighty  5  and  he  muft  do  it,  becaufe  he*hath, 
promifed  it.  This  is  Tauls  Argument  to  King  Agrippa,  Verf.  6. 
t/fnd  now  I  ft  and,  and  am  judged  for  the  .hop j  of  the  promife 
made  of  God  unto  our  Fathers,  &c.  And  this  is  Chrift*  Argu- 
ment by  which  he  proveth  the  RefurrecYion  againft  the  Sad- 
duces,  Matht.  22.  32.  I  am  the  (jodof  ^Abraham^  and  the 
God  of  Jfaac,  and  the  God  of  Jacob :  Goa  is  not  the  <j*dof  the 
deady  but  of  the  living. 


Obje&iorij 


Serm.34'  OftheRefurreSlion.  587 

Obje&lon, 

This  Argument  of  Chrift  proves  onely  the  Immortality 
of  the  Soul,  bm  not  f^Refurre&xonof  the  Body. 

An\mr. 

It  proves  alfo  the  Refurr  Ulonof  the  body,  becaufe  God  is  the 
Godot  Abraham,  Ifaa  ,  and  Jacob;  not  onely  the<Wof  one 
fart  of  Abraham ,  but  of  whole  ^Abraham ;  not  onely  the  God 
of  hls/W,  but  of  his^fli?:  And  therefore  whole  Abraham  mud 
live  for  ever;  for  Gods  Covenant  with  Abraham,  Ifaac ,  and 
facoby  is  an  ever  lading  Covenanr. 

2.  From  the  juftice  of  God :  God  cannot  but  raife  the  dead, 
becaufe  he  is  a  jmsl  GoJy  and  mull  reward  every  man  according 
to  his  works.  Now  in  this  life  men  are  not  rewarded ;  the 
l^jghteous'mrtiislfe  are  oftentimes  perfecuted,  and  the  wicked 
are  in  frcBeruy :  And  therefore  th^re  muft  come  a  rewarding 
time ;  and  rf  fo,  then  firft  there  muftbe  a  Rejurrettion:  For  dead 
men  cannot  be  rewarded. 

Obje&ion. 

Is  it  not  enough  that  our  Souls  be  regarded? 

1  Anjvuer. 

No :  For  our  bodies  are  partakers  in  good  and  evil  aUlons 
with  the*  foul  j  and  therefore  it  is  jufi  that  they  fhouldbe/^- 
takers  alfo  In  rewards  andyunijbmettts.  Shall  God  require  fervices 
of  the  body,  and  fha'l  ne  not  reward  thofe  fervices?  Do  not 
the  Sa'mts  of  God  beat  down  their  bodies,  and  bring  them  into 
fubje&ion  ?  Do  they  not  faft  often,  and  mortifie  their  earthly 

Ffff  2  members, 


^8  Of  the  KefurreBton.  Serm.  34^ 

members,  and fuffer  Marty rdome with  their  bodies?  And  there- 
fore God  cannot  rut  raiiV  their  bodies  to  the  Refurrcdfcion 
of  Life ,  and  raife  the  fame  bodies ;  for  it  cannot  (tend  with 
Gods  juftice,  that  ene  body  fhould  ferve  him  ,  and  another  bt 
rewarded;  or  that  one  body  ftiouid-jfoj  And  another  body  be 
punifkedi  A  juft  Judge  will  nor  fuffer  one  man  to  fight ,  and  get  the 
viftory  ;  and  another  to  be  crowned*  The  fame  body  that  finneth, 
muftdye;  and  the  fame  body  that  conquers,  mult  be  crowned. 
What  juftice  can  there  be,  for  God  to  call  a  body  that  never  fin- 
ed into  Hell,  and  that  never  was  in  s^dam? 

3.  From  the  end  of  Chrisl  j  coming  in  the  fleft ;  which  was,  to 
deftroy  all  the  Enemies  of  ounSalvanon.  Now  the/*/?  Enemy 
which  mtift  be  deftroyedis  deaths  i  Cor.  1%.  26.  and  death  can- 
not be  uttetly  and  totally  celt royed,  unlefs  there  be  a  Refurte&i- 
on  of  the  dead. 

4.  From  the  Refurre&ion  of  Chrift:  This  is  Saint  Pants  great 
Argument  1  Cor.  15,  12,  &C.  If  thrifi  be  ri\en,  how  jay  feme 
that  there  (hall  be  no  refurreltion  of  the  dead  I  For  Chrifi  rofe  as 
a  Pub/  yx:  Per/on,  and  as  the  Head  of  his  Church  :  And  if  the 
Headbzrifen,  all  the  members  muft  alfo  rife;  and  therefore  he 
is  called  the  Firft-frmts  of  them  that  fieep^  1  Cor.  15.  20.  and, 
iht  Fir  ft- born  of  every  creature :  And  if  the  Fir  si -fruits  be  lifted 
up  out  of  the  grave,  the  whole  lump  will  certianly  follow.  Hence 
alfo  it  is,  that  Chrift  is  called  the  Second  *Ad<?.m^  1  Cor  15, 
21.  22.  and.  |W  argueth  ftro-gly,  Thac  as  by  man  csmtde&h^ 
fo  by  man  alfo  came  the  refurreftion  »f  the  dead  ;  and,  as  in  Adam 
all  dye 9  foin  Qhrijl  (ball  all  be  m*ds  al've.  But  now  in  the.  fir  ft 
AlamaW  dye,  not  onely  ffirituaMy ,  W  cor  orally;  and  there- 
fore in  thz fecond  Adawj  all  muft  be  corporally  made  to  live: 
And  livea^ain  in  $©/*#*$  b  die* ;  forChrift  role  with  thefame 
body  that  he  dyed  with  .•  And  therefore  he  rofe  wth  his  (cars 
And  w  *wds>  and  he  convinced  his  Difciples  that  the  body  be 
rofe  with  was  a  t  u*  bodyy  nnd  not  a  Spint  \  For  a  Spirit  hath 
not  ficjh  find  bines   (faith  Chriftj   as  ye  fee  me  haver    Luie 

Objection, 


■ 


no<$  d.     r    i 

Objection, 

Z>otb  not  the  Afoftlcfay  tn  that  very  Chapter,  That  the  t  cor.  i?  4*; 
bodies  of  men  fhall  ^ipiritual  bodies  <tf  f^Refurre&ion  5 
And  therefore  they  cannot  be  the  fame  bodies <  Doth  not  the  i  Cqmj.jo. 
fame  Afojtle  alfo  Jay,  That  flefh  and  blood  cannot  inherit 
the  Kingdom  of  God?  Hence  the  Socinians,  and  di- 
vers others,  gather,  That  the  bodies  of  men  fhall  not  have 
flefh,  and  blood,  andtyts,  and  heads,  and  feet,  at  the  Re- 
furrection,  but  fhall  be  airy  andfpiritual  bodies. 

Anfwer. 

There  is  a  vaft  difference  between  mut at ion  and  perdition :  The 
fame  bodies  fhall  be  raifed  for  fubfloHce^  but  marvel  I  oufly  altered 
in  regard  of  qualifications  and  endowments,  as  you  ihall  hear  in 
the  next  particular.  Nw  aliud  corpus,  fed  alittr.  We  read, 
Exod.  4.  6,  7.  That  OHfes  ft*  kis  hand  into  his  infom,  And 
■when  he  took^  it  out  it  was  le.rotts  as  J  now  $  and  again  he  put  his 
hand  in  his  bo  fin,  and  p/uckt  it  out,  and  it  was  turned  again  as 
his  o:her  flefh :  Here  was  the  fame  hand  when  belepred,  and  when 
whole.  A  8&g*r  wh^n  he  puts  off  his  rags,  and  puts  on  the 
afparst  cf  a  King,  is  thefim  man,  though  outwardly  altered  or 
changed  ;  So  £ha!J  it  be  it  the  Refurreclion  •  the  tidies  (lull  be . 
tht'f^me  for  fibfhnce,  though  altered  wonderfully  as  to  their 
Qualifications  and  Endowments. 

And  is  for  that  faying  of  the  ApohVIe ,  That  flefh  and  blood 
fhall  not  Merit  the  Kingdom  of  God;  the  meaning  is  nor,  That 
the  fnh  stance  of  flefh  and  blood  (hall  never  enter  into  Heaven-, 
ffor  ChriC  in  his  Humane  Nature  is  now  in  Heaven  J  but  that 
/fctf-as  it  is  corrupted  and  finfui ,  cloathed  with  infirmities,  and 
jiib>s&  to  mortality  and  death;  flefh  and  blood  as  it  b  in  this 

traniitory, 


590  Of  the  RefurreSion.  Serm.2^ 

tranntory  ertate,  liable  to   corruption,   thould  not  enter  into 
Heave   .,  and  therefore  it  followeth  in  the  Text,  Neither  [ball 
I  Cor.   i  ?.  ?o.  corruption  inherit  mi  orrxption. 

%.  I  might  argue  latfly  from  the  Immortality  of  th:  S  ul ;  For 
the  foul  was  made  by  God  to  dwell  in  the  body ;  and  though  it 
cmfubfi  of  it  feif  wirhout  the  body,  yet  it  ftill  retains  ^appe- 
titHmmioms,  a  d'enre  of ' rc-mion  with,  the  body ;  and  therefore 
is  in  z\\  imper fell  eft  ate  y  and  not  compleatly  happy,  till  it  be  re- 
united to  the  body :  And  therefore  that  the  fouls  of  the  godly 
mayta  compleatly  happy,  and  of  the  wicked  compleatly  mife '■*- 
b  e,  there  muft  of  necelfity  be  a  Refurrettion   of  the  bod)\  that 
fo  foul  and  body  may  be  re-unitcdy  aid  parukj  t?g  thery  either 
of  aompl  at  happinefi,  or  compleat   uahapplnefi.     Adde  to  this  , 
what  is  faid  by  <Durand  fthat  great  Schoolman  )  That  when  a 
man  dyeth ,  not  onely  the  foul  of  that  man  continueth  alive, 
but  fome  fabiUntial  part  of  that  mans  body,  and  God  alfo ,  the 
great  Creator,  and  firft  caufc  of  all  things.     And  why  fhould 
any  man  think  it  incredible  for  God  to  re-colle&  the  parts  of 
the  matter  of  any  mans  body  which  are  peril hed ,  and  to  re- 
unite the  fame  body  to  the  fame  foul  again?    Poft  mor.em  homi- 
ng (  ivqmt  Durandus  )  f<pereft  qx*,  pott  ft  utrumq;  unire  anima  ; 
fupereft  e:iam  mater  iay  &  pr^tereaycaufay  [cilice  t  Dens  ;  ergo  pot  c- 
rit  fieri  retinitio  eartindem  partium ,  fcilicet  animat,    &  materia 
ad  idem  totnm  conftituend^m.     Upon  which  Argument  Eft  ins 
Imh    this    Comment,     Si  partes  fubftantiales    heminis.  anima 
&  materia  non  pare  ant  (quid  rei  Veritas  hab.t^  &  Durandi  argu- 
mentum  aflumit)  fel  in   rerun*  natura  permaneant ,    hinc  facile 
probatvr  refurre&ienem  effe  poftlbilem.     Sicenim  adrefti'rettlowm 
non  aliudrequiritur  qtiamut teta  materia  qx&fuer at  hpijus  hominis% 
re  olligatur  &  compingatur  in  eandum  figuram  m  mbrorum  qvam 
a!iquando  hafruit^  eiq;  animapriftinant  forma  reft ituatur.     Quod 
totum  Deo  pofiibile  effe  non  eft  difficile  creditu  iisquiDei  omnipotin- 
tiam  attendunt.    So  much  for  the  fifth  particular. 

Tht  fixdipar-  The  laft  thing  propounded,  is,  to  Ihew,  After  what  manner  the 
deadfhallrife,  and  what  difference  there  will  be  between  the  Re- 
fur  region  of  the  juft  and  unjuft. 

Anfw, 


Serm.  24*  Of  the  RefnrrcSiion.  591 

An  fa.  It  is  certain  (as  hath  bxn  proved)  ihatbothjufl  and 
unjuftfrullrife,  and  rife  with  the  fame  bodies  for  fubltancei  but 
yet  there  wiii  be  a  vaft  difference  between  the  Refurrec-lion  of 
the  one,,  and  of  the  o:her;  which  vviil  confii't  iu  thr^e  parti- 
culars : 

1.  The  bodies  of  the \juft  {hall,  rife  outof  thtu  graves,  as  out 
©f  their^/,  mih  great  joy  androjyc'hg;  and  therefore  it  isfaid, 
Ifa.   26.  10.  Awake  and  fingyt  that  dwell  in  the  d*ft.     As  foon 
as  ever  they  awake,  they  fhall  fmg  and  rejoycr.  The  godly  fhail 
come  out  of  their  graves,  as  Jonah  out  of  the  whales  belly ;  as 
Darnel,  out  of  the  L)ons  Den  ;  as  the  chief  Butler  out  c  f  Prifon, 
tobereftored  to  all  his  former  dignities  ^  and  as  Jofeph,  who  was 
taken  out  of  Prifon  to  be  made  Lord  of  Egypt:  So  lliall  thebo- 
d  es  of  the  Saints  be  taken  out  of  the  grave,  to  be  crowned  with 
everlafting  glory.     And  who  can  iufficientlyexprefs  the  great  joy 
and  rejoycing  that  will  be,  when  the  body  and  foul  (hall  be  re- 
united together;  when  the  Soul  (hall come  down  from  heaven,  to  be 
married  again  to  its  former  body  f  Look  what  fweec  cmbracemencs 
there  were  between  Jacob  and  ]ofeph  when  they  firft  faw  one  ano- 
ther, after  that  Jacob  had  thought  he  had  been  dead,  andlook'd 
upon  him  as  one  raifed  from  the  dead-,  fuch,  and  a  thoufand  times 
more  will  be  at  the  [wis  re-poffefiion  of  the  body :  Look  what  joy 
between  jf  onath an  and  David,  when  David  came  out  of  the  cave 
to  him  -,  and  what  embracements  between  the  Father  of  the  Prodi- 
gal and  the  Prodigal,  when  his  Father  ran  to  meet  him,  and  ins* 
braced  hiw,  and  kjfied  him  ;  and  (aid,   CMy  Son  was  dead,  but 
now  he  is  raifedagain  ;  fuch,  and  much  more,  will  there  be,  when 
body  and  foul  meet  together.  O  how  will  the/W  blefs  God  for  the 
bodyy  which  was  an  infirumsm  to  it  in  the  fervice  of  God  /  and 
how  will  thi  body  blefiGcdfr  the  font,  which  was  fo  careful  to  get 
an  inter efi  in  Chrifl,  and  to  get  to  bs  juflified  and  fanclified !  and  how 
Will  both  b)dy  and  foul  admire  the  free  grace  of  God  injeftts  Chrifl,, 
whohatjhpicktthemoutto  be  heirs  of  fo  much  mercy  I     Surely,  we 
thill  never  upderftand  the  greatnefs  of  this  joy,  till  we. do  tafte  of 
ir.. 


.gi  Of  the  RifwrreStion.  Serin.  24; 

But  row  on  the  contrary,  The  bodies  of  the  wV  Wfliall  come 
oitfof  their graves^  as  out  of  their  Prifonsy  and  as  fo  many  ma- 
lefattors,  to  appear  before  an  angry  J^ge.  They  fhafl  come 
out  of  thz'ir  graves  fas  the  Chief  Baker  did  out  of  Prifon)  to  be 
executed  in  Hell  for  ever:  They  (hall  arife  with  great  fear  and' 
tremblings  and  fball  call  to  the  hiUs  and  mount. uns  to  cover  and 
hide  th  mfrom  the  pre  ft  nee  of  the  Lamb.  And  Oh  the  horror  and 
aftonlfhment  that  fhall  be,  when  the  foul  of  a  wicked  man  fhall 
come  out  of  HtU,  and  be  again  united  to  its  body  \  How  will  the 
body  enrfe  the  font \  and  the  foul  the  body  !  How  will  they  befool  one 
another  !  certainly,  this  greeting  will  be  very  terrible :  The  L^d 
gram  we  may  never  come  to  have  experience  of  it. 

1.  The  bodies  of  the  Saints  fhall  beraifed  by  venue  of  their 
union  with  Chrift :  For  the  Bodjol  a  Saint,  even  while  ir  is  in  thz 

1  Cor-  1  j.  14.  grave,  is  united  to  Chrift ,  and  is  afteep  in  ffusy  and  fhall  be  raifed 
by  vertue  of  thu union.     The  Head  will  raffe all  it's  memb. rs  ;  and 

1C0r.Tj.2i.  cannot  be /^r/<?#  (as  he  is  Chrift  myfticalj  without  every  one  of 
them  :  As  in  Adam  all  dye,  fo  in  Ckristjball  all  be  made  alive  ; 
that  is,  All  that  art  in  Chrift  by  faith,  fhall  be  raifed  by  the  power 
of  Chrift ,  as  a  Head,  and  as  a  merciful  Saviour  and  %jdeemer  .- 
By  thefamepower  by  which  Chrift  raifed  himfelf,  he  will  raifc 
all  his  members.  But  now  the  ungodly ,  they  fhall  rife  out  of  their 
graves ;  but  it  fhall  be  a  Rcfurrrettiw  unto  Condemn*  ion ,and  it  fhall 
be  by  vertue  of  Chrift  s  power  as  a  terrible  Judge y  and  as  an  angry 
(Jody  to  their  everlafting  fhame  and  confufion. 

5.  Th.s  bodies  of  the  wicked  at  the  Refurre&ion,  fhall  be  as 
fo  many  ugly  and  loathfome  carcaffes  to  look  upon  ;  and  their 
face sjh all gather  darknefs  and  blacknefsy  Ifa.  66.  24.  They  fhall 
arife  to  ev.r lafting  fhame y  as  well  as  to  everlafting  torment y  Dan. 
12.  2.  But  the  bodies  of  the  godly  fhall  be  made  very  glorious  and 
p  beautiful  :   They  fhall fhinc  as  the  Sun  in  the  firmament \  Mat.T  3.4?. 

and,  their  vile  Indies  (hall  be  made  lilte  unto  the  glorious  body  offefus 
Chrift y  Phil.  $.  21.     Now  furely  the  body  bf  Chrift  is  wonder- 
ful glorious:  We  had  a  fpecimen of  this  in  his  Transfiguration^ 
M.n,  17.2.       where  his  face  did  (hine  as  the  Sun;  and  yet  this  was  but  a  slimfe 


of 


Serm.34.  OftheRefiirre&ion.  593 


of  that  glory  he  now  hath,  and  which  our  vile  bodies  (hall  one 
day  have. 

Queftion, 
How  can  this  be  f 

Anfwcr, 

This  IS  according  to  the  working  of  his  mighty  pow:r  ,  by  p... 
which  he  is  able  to  fa  due  all  things  unto  himfeif.  God  can  do  '*'  2X* 
it,  for  he  is  ^Almighty ,  and  with  him  all  things  are  poilible: 
Indeed,  the  fob flan ce  of  our  bodies  (hall  not  bz  altered,  but  the 
qualities  {hall  be  much  altered.  They  {hall  have  glorioos  en- 
dowments and  qualifications :  As  Wooly  when  died  into  a  pur- 
fie  or  fear let  die ,  is  .not  change d  in  xhz-fub fiance  of  it,  butone- 
Jy  is  made  more  glorious :  So  when  the  bodies  of  the  Saints  (hall 
rife,  the  fab  fiance  of  them  ihall  not  be  changed^  but  they  {hall 
be  made  more  glorious,  and  more  excellent. 

Queftion. 

If  you  ask  me\  what  thoje  Endowments  are  which  Cod  be- 
fioweth  upon  the  body  at  the  Refuneliion? 

Anfwer. 

Itisimpofiibie  to  feteut  all  the  glory  which  God  W/ibeftow 
upon  the  bodies  of  his  Saints  at  that  day.    For  eye  hath  not 
feen,  nor  ear  heard-,  neitl  er  hath  it  entred  into  the  heart  of  man 
to  eweeive,  what  God  hath  prepared  even  fur  the  bodies  of  thoje 
who  love  him,  and  wait  for  his  appearing.     Quse  fir  &  quam  magna      ^  ,    .  . 
fpiritualis  corporis  gloria,  quoniam  riondum  venit  in  experimen-  teu^'e-  ^'ta" 
turn,  vereor  ne  temeranum  fit  omne  quod  de  ilia  proferturf^tlj%    '  *" 
eloquium.    The  Schoolmen  reduce  them  to  four  heads,  Impaf- 

Gggg  Ability, 


•  I — ■ 


594-  Of  f^e  fafiwre&fan.  Sermon  q^ 

fibility,  Subtilty,  Agility  ,  Clarity.     The  Apoftle  alio  com- 

''  prizeth  them  under  four  particulars ,  ttis  fowninwer^ne^^  it  is 

I  in  power  •   It  it  firvn  in  corruption,  and  raifed  in  im  orruftUn  ; 

It  is  f own  in  difkonour,  and  raifcd  m  glory  ;    It  is  [own  a  natural  h&* 

dy,  and  raifcd  a  ^h  itual  hay. 

>  Obje&ion. 

if  it  be  a  jpiritual  body ,  h$w  is  it  the  fame  body  ? 

Anfwer. 

It  is  called  a  fpiritual  body,  not  in  regard  of  the  fubftance  o£  it> 
but  of  the  qualities  of  it;  andthatintworefpe&s, 

1.  Becaufe  it  fhall  have  no  need  of  meat  or  drink*  but  (liall  be 
as  the  Angels  of  Heaven,  Mat.  20.  30.  not  that  we  fliall  have 
Angelic  am  effentiam,  but  ^Angelicas  proprittates  5  not  the  effence, 
but  the  properties  of  Angels  :  We  {hall  neither  eat  nor  drinks  but 
Ihallbeasthe  %Angels.  We  fhall  have  fas  Tertnlllan  faith)  cor- 
pora r> for mat a  &  Angelificata :  Even  as  a  Goldfmith  (faith  Chrj~ 
(oft  ome)  puts  htsfilver  and  gold  into  a  pot,  and  then  mehs  it,  and 
fo>msof  it  a  gold  or  filver  b^-vel,  or  cup,  fit  to  be  fet  before  Kings; 
fo  the  Lord  me  Its  the  bodies  of  his  Sainrs  by  ddatk,  and  out  .of  the 
dead  afhes  and  cinders  of  the  bodies  of  his  fervants,  he  frame  th, 
and  will  make  goodly  veffels  of  honour  to  (land  before  him,  and  ter 
fraijc  him  for  ever  in  heaven, 

2.  ItisfaidtobeaS/?/r/Y^/£  d/,  becaufe  it /hall  be  abfoMely 
fubjkttto  the  foul.    In  the  ftatecf  glory  the  foul  fhal!  not  depend 
upon  the  body,  but  the  body  upon  the  foul.     In  rhis  life  the  fml 
Sec  this  more  ls>  as  it  were,  carnal,  becaufe  (erviceable  to  the  fief  ;  bit  at  the 
i    y  handled    Keforrettion,  theW7fhal.be,  as  it  were,  jpiritual,  becaufe  gr- 
ille Sttmon  fell ly  ferviceable  to  the  Spirit.     But  the  time  will  not  •  ive  me  leave 
ho/^Fu-  ro  *nn^lar§ely  l'Pon  th,s  P°*rt-    So  mucn  *n  anfwer  ro  thehx 
,L  °' 5   u"  particulars  propounded  for  the  explication  of  this  Doftrine :  Now 
for  the  Application, 


Sermon  a  4.       Of  the  RefuneStion.  595 


Ufej. 

LEt  us  believe  this  great  truths,  and  believe  it  firmly  and  undoitb:^ 
edy.  That  there  {hall  be  a  Refurre&ion  of  the  body,  and 
that  the  fame  numerical  body  fhall  rife  again  ;  t\\z  fame  ioi  fab  ft  ar.ee  ^ 
though  ngt  the  fame  for  qualities.  The  great  God  can  do  this,  for 
he  is  Almighty,  and  to  an  Almighty  power  nothi  ng  is  impoflibk.- 
God  can  do  it,  becaufehe  is  Omnipotent;  and  he  cannot  butdoir, 
becaufe  he  hath  from! fed  to  do  it.  He  cannot  be  true  of  his  word, 
if  the  body  do  not  rife  again,  nor  can  he  be  a  -u:.  G$d  (as  I  have 
ftewed  5)  for  k  is  juft  with  God,  that  as  the  body  hath  been  par- 
takers with  the  foul  in  good  or  evil  attions,  fo  it  fhould  be  par- 
takers with  xhttoul  in evcrlaftingrevtards,  and  everlafting  pnnifh- 
ments:  And  it  is  juft  with  God,  that  the  fame  body  that  ferves  him 
fhould  be  rewarded  ^  zndthz  fame  body  that  fins  againft  him  fhould 
bepmifhed:  And  the  truth  is,  if  the  fame  body  doth  not  rife,  k 
cannot  be  ca\tediL%jfurrettion,  but  rather  a  new  creation  fas  I 
have  fhewed :)  Let  us,  I  fay,  firmly  believe  this  truth ;  for  it  is  a 
fundamental  truth,  and  the  foundation  of  many  other  fundamental 
truths  :  For  if  the  dead  rife  not,  then  is  not  Christ  rif en  ;  and  then 
is  our  faith  vainy  and  our  preaching  in  vain.  Rem&mber  Job  in 
the  Old  Teftament  believed  this. 


ttfez. 

IF  there  be  a  Refurre&ion  of  the  dead,  here  is  great  confolati-  RefwreStio 
on  to  all  the  real  members  of  Jefus  Chrift :  For  the  Refurre&i-  W*  ?w  # 
on  of  the  dead  is  the  crmforti  and  thzhope,  and  confidence  of  all  %^[-^°h  fJ"m 
goodChriftians.    This  was  fobs  comfort  upon  thedunghtl,  Job  19.  J^*    n  l* 
26,  27.  and  Davids  comfort,  Pfal.  16.  7.  and  Chrift s  comfort^    ,  ,: 

.Mat.  20.lp.~- But  the  third  day  hefballrife  again.    It  was  Chrift* 
comfort  j  and  it  is  the  comfort  of  every  good  C  hriftian. 

G  g  g  2  i0  Here 


• 


!-  q6  Of  tb  e  Refarre&ion.  Serm.  34; 

I.  Here  n  comfort  againft  the  fear  ef  death :  As  God  faid  to 
Jacob,  Gen.  46.  3,  4.  Tear  not  to  go  dove*  to  £g]pt,  for  I  will 
go  seith  the  ,  and  I  will  bring  thee  out  again.  So  give  me  leave 
to  fay  to  YOU,  Fear  rot  to  go  down  to  the  hcufe  of  Rottennefs  ,  to 
the  ID  en  of  Death,  for  God  will  raife  yon  up  gain.  Your  Friends 
and  Acquaintance  leave  you  at  the  grave,  but  God  will  not  leave 
you.  The  grave  is  but  a  dormitory  ,  &  r eft ing-p lace,  a  (lorehoufe, 
to  keep  you fafe  till  the  Refurreclion  :  Chrift  hath  perfumed  the 
1  Sam-  it,  grave.  As  David,  when  he  found  £<*#/  afleep,  took  away  h:s 
(fear  and  m<*  e  of  water ;  but  when  he  awoke  he  reftored  rhem 
again.  So  will  death  do  with  us :  Though  it  take  away  our 
ftrength,  and  our  beauty  ;  yet  whjn  w&awakj  at  th^'A.efurreclion, 
they  ilia  11  be  rtftored  again  unto  us.  God  will  keep  o-fr  dead  a  foes, 
and  prefer  ve  tl  em  fafe  •,  as  a  Druggif  keeps  every  whit  of  the  drug 
hehith beaten  to  powder.  A  Saint  while  he  is  in  the  gteve,  is 
united  to  Chrift ,  hzfeeps  in  Jefm,  and  fefw  will  raife  him  up  unto 
life  everlaftbg. 

jo^  x  2.  Comfort  againft  the  death  of  onr  friends  :    Though  they 

'14'     be  dead,  yet  they  ilia  11  rife  gain  -,    as  Martha  told  Chrift  r  I 

I  ThdF.14.  kpow  that  he  (rail  rfe  again  at  the  Refurretlion.  The  Saints 
vvho  dye  in  the  faith  of  C  brift,  are  dead  in  Chrift  y  and  fuch 
he  will  raife  and  bring  with  him  to  iudgcm.nt.  If  a  man  be 
to  take  a  long  journey,  his  wife  and  children  will  not  weep  and 
mourn,  becaufe  they  hope  that  ere  long  he  will  return  again. 
Amanthn^r  inChrfij  aod  fteeps  in  Chrift,  doth  but  take  a 
journey  from  Earth  to  Heaven,  but  he  will  come  again  fliort- 
ly  \  and  therefore,  let  us  not  mourn  as  men  whhem  I  ope  for  cur 
godly  relations <>  for  we  fh all  meet  aga'n  ;  and  in  all  probability, 
jhajl  kgQty  one  another  when  we  me.t,  though  not  after  a  carnal 
manner;  for  we  fhall  rife  with  jhc  fame  bodies.  And  if  Laz,a- 
rvu  was  known  when  raifed,  and  the  widows  Son  known  by  his 
ijdo  her^  if  Ada  n  in  Jnnocency^  knew  Eve  when  he  awoke,  and 
Peter  knew  Mofes  and  Elias  in  the  Transfiguration  ( which  was 
but  a  dark  representation  of  Heaven  )  it  is  very  probable  that  we 
alio,  tv hr:;  nr  awake  at  the  great  Eefurrellion^  {haH  know  one  an- 
ther. 


Serm. 24.  Of  the  Refurrcftion.  597 

another  >  which  will   be   no  little    addition   to    our    Happi- 

nefs. 

3.  Comfort  to  thofe  who  have  maimed  and  deformed  bodies  : 
M  the  gnat  RefHrrtttion  all  trufe  deformities  fhall  be  taken  a- 

way  ;  therefore  it  is  called,  cA  Day  of  R<ftitution,  wherein  CJod  A£b  3,  21, 
will  fet  all  things  in  joynt.  If  there  were  a  Phyjician  who  could  cure 
all  bodily  deformities,  what  Rocking  would  there  be  to  him  for 
help  \  fucb  a  cPhyf  dan  is  Death.  As  J^  had  all  things  reftored 
double,  when  raifed  from  the  dunghil \  fo  fhall  a  childe  of  God 
have  all  bodily  deformities  removed,  and  his  body  f nail  be  raifed 
in  glory •)  axdfcineas  the  Sun  in  the  firmament.  And  why  then 
fhould  wef>efo  afraid  of  death?  it  is  init.um  vivxjpei,  the  be- 
ginning of  a  living  hope.  The  Heathen  mans  Motto  is ,  Dum 
Jpiro  [fero,  while  there  is  life  there  is  hop;  \  but  a  Christians  . 
Motto  is ,  *Dum  expiro  Jpero,  when  I  dye,  th.n  my  hope  begins  to 
live. 

4.  Comfort  to  thofe  who  forgoe  any  members  of  their 
bodies  fr  Chrifi:  H  thou  hi  eft  thy  leg.,  or  arm,  or  ear,  God  * 
will  reftore  it  again  at  the  Refurre&ion.  The  fame  leg, 
&c.  as  Chrift  healed  the  ear  of  Matches  5  be  did  nor  give  him  a 
new  ear,  but  the  fame  again.  Famous  is  the  fbry  that  jofephw 
tells  of  one  of  the  / even  children  in  the  (JMa<cabees,  who  when 

he  was  to  have  his  tongue  cut  outy  and  his  hani  cut  off  y  faid  to 
his  Mother,  Thefe  I  have  received  from  the  Heavens,  and  for 
the  love  of  my  God  I  defpi[e  them,  and  trnft  that  1  {hall  receive 
them  sgain. 

5.  Comfort  to  the  pople  of  God,  when  in  the  lowrft  condition : 
When  upon  the  duvghil,  and  part  help  of  man,  then  let  them  re- 
member, That  the  God  whom  we  ferve  can  ra:[e  the  dead  ;  and 
therefore  can  deliver  them  out  of  all  their  troubles ,  though  ne- 
ver fo  great  and  incurable..  This  was  Jrbs  comfort,  when  in  the 
faddelt  condition,  Jobig.  25,26,27.  It  \s  proper  to  God  to  deli- 
ver from  the  hweft  grave,  Pfal.  85.  1 3.  And  for  this  very  end 
nurpofe,  God  oftentimes  brings  his  children  ieto  a  very 

deplor/R: 


598  Of  fbe  RrfMn3i<M.  Sermon  34. 

deplorable  and  defperate  condition,  that  they  might  team  to  trufi 
In  that  God  whoraifeth  thedeady  2  Cor.   1.  1 2. 

6.  Laftly,  Here  is  fingular  confolatlan  in  reference  to  the  fad 
times  in  which  we  live.lt  is  with  us  now  as  ic  was  with  the  Dlfclples 
when  Christ  was  crucified ;  their  hopes  dyed,  when  Ckrifi  dyed ; 
their  faith  in  Chrifi  was  dead  and  buried  with  Chrifi;  therefore 
they  fay,  Luke  24.  21.  We  trufied  that  it  had  been  he  which 
\hould  have  redeemed  Ifrael ;  and  be/ides  all  this,  to  day  is  the 
third  day  fmce  thefe  things  were  done :  As  if  they  fhould  have 
fa;d,  Chrifi  hath  now  been  fo  long  in  the  grave,  that  we  have 
no  hope  of  falvation  by  him  •,  it  is  now  the  third  day,  and 
we  hear  no  tidings  of  him.  Even  fo  the  people  of  God  are  rea- 
dy to  fay  of  thefe  times ,  We  had  thought  that  this  had  been 
the  time  wherein  Chrift  would  have  made  the  Churches  of 
England  very  glorious  ,  and  have  taken  away  all  rnr  tynne  and 
drofie  oat  of  hvs  Churchy  and  perfetlly  have  purged  his  floor,  and 
made  a  mo  ft  happy  Reformation:  But  we  fee  that  Chrifi  is  si  ill 
in  the  grave ,  and  there  are  mountains  upon  mountains  row  led 
over  lnm\  to  keep  him  (till  injic.  We  are  in  as  bad  a  con- 
dition as  ever,  and  our  hopes  as  defperate^  and  ic  is  now 
not  onely  the  third  day,  but  the  thirteenth,  nay  the  fifteenth 
year,  and  yet  w^are  not  delivered.  But  now  hearken  to  a 
Word,  of  Confolation  :  As  Chrifi  rofe  in  (fight  of  the  Jews  5 
they  rowled  a  ftone  upon  the  mouth  of  the  grave,  and  fealedit, 
and  fee  a  watch  to  keep  it,  and  yet  he  rofe  in  fright  of  them  all : 
So  (Kali  Religion ,  and  the  Goffel,  and  Church  of  Chrifi  rife9 
notwichlxanding  all  the  oppofition  made  againft  it.  Though 
M  never  fo  many  Mountains  le  in  the  way ,   God  will  in  time 

Ifa.  j4'  row^  away  a^  l^e  Mountains  •  for  Chrift  haih  faid ,  That  tht 

Zach.iij.  gates  of  HH  (hall  not  prevail  again  (I  his  Church;  and  ,  that  no 
weapon  formed  agalnfi  Jacob  fhall  pr  offer ;  and,  that  he  will  make 
J  em f ale  m  a  burthenfome  fione  for  all  people  •  all  that  burthen 
themfelves  with  it  fhall  be  cut  in  pieces,  though  all  the  people  of 
the  earth  be  gathered  together  agalnfi  It.  As  the  children  of  If- 
rael, the  more  they  were  oppreffed,  the  more  they  multiplied; 
fo  the  more  thzChurch  of  Chrifi  is  trodden  under  foot,  the  more 
1  ill  profper.    As  Mofes  his  bufh  burned^  and  was  not  confumed, 

becaufe 


on  24*  OftbeRefune&iou,  599? 


becaufe  God  was  in  ic ;  fo  rhe  Church  of  C/>r*/?  may  be  fc*>  */?*£,  and 
full  of  troubles  and arUi&ions  (which  fliall  purge  it,  and  refrneReVTI     ^ 
K)  but  it  fliall not  be  confirmed  5  for  Chrifi is  rifcn,  and  his  Church  10yiu 
(hall rife:  The  God  whom  we  ferve  is  a  God  who  can,raife  the 
dead.    It  is  related  of  zhz  t.vn  mmfiesi  that  wh  n  they  fhaU  have 
finished  their  lefiimony,  th  ■  ft'ottld  b>  (lain ,    and    lie  three  days 
and  an  half  mburied  j    avd   */.  j   the  'fcefk  that   dwell  upon  the 
earth  (honld  re,0)ce  over  them,  and  make  merry  \  But  yecnotwith- 
ftanding,  the  Spirit  of  Cjod  (irtmld  after  three  days  and  an  half 
enter  into  them ,  and  they  (honld  (land  upon  their  f»*t ,  and   a- 
fcend-up  to  Heaven  in  the  fight  of  their  Enemies.     By  thefe  two 
fVitoejfeszxtmesint)  ali  the  eminent  Oppof '  rs  of  Antic hrifiy  whe- 
ther Magi  fir  ates  or  Mimfiers  ;    who,  though  they  proihefie  in 
fackchath  1260  years,  and  towards  the  end  of  them  ("which  is 
yet  to  come)  be  in  a  more  then  ordinary  manner  mafiacrcd  and 
kiMed,  yet  they  fliall  afrer  a  little  while  rife  again  ( in  their  fuc- 
ceffors)  ftand  vpon  their  feet,  and  afcend  up  to  a  more  heavenly 
and  gloriom  conditio:     There  will  be  a  happy  and  bleffed  Re- 
furre&ion  of  the  Church.     Famous  is  the  Parable  of  the  Dry 
Bones,  Ezek.  37.    God  faith  to  the  Prophet,  Son  of  man,  can 
thefe  bones  live  f   The  Prophet  anfwered ,    O   Lord  God  thou 
knowefi.    Then  God  tells  him  ,  That  he  would  canje  breath  to 
enter  into  the  dry  bones,  and  make  them  to  live,  &c.     Thottgh 
p  the  Church  of  Chriftbein  as  fad  a  condition  as  the  Ifraelites  in 
Babylon,  and  be  as  dry  bones  in  a  grave  ^  and  though  the  Pro- 
fhetshiow  not  how  they  can  be  raifed,  yet  God  knowcth  how  ^ipet.a^* 
deliver  his  people:  Wzcan  andw/tfindue  time  raife  them  up  to 
a  more  pure  and  happy  eftate,  even  in  this  life.    Let  us  comfort 
one  another  with  thefe  things. 


Vfc 


5oo  OftbeKefurreBioft.  Serm.34. 


Ufe  3. 


OF  Terrour  to  all  the  wicked  and  ungodly  that  cannot  fay  with 
fob,  I  know  my  'Redeemer  llveth ;  but,  I  know  my  Re- 
venger liveth.    There  will  a  time  come,  when  they  that  nowftof 
their  ears ,  and  will  not  hear  the  voyce  of  Chrifi  (peaking  by  his 
Word  and  Mini  ft  ers,  fhall  hear  a  voyce  whether  they  will  or  no, 
and  jhall  come  out  of  their  graves  to  the  RefurreBion  of  condemna- 
tion, juft  as  Pharaohs  Baker  out  of  Prifon,  or  as  Malefattors  out 
of  Newgate,  to  be  executed  at  Tiburn.    Happy  were  it  for  fuch  that, 
there  were  no  Refurre&ion,  that  their/Wj  did  dye  as  the  fouls  of 
Brute  Beafts:  But  lee  fuch  know,  That  there  fhall  be  a  Refnr- 
rethionol  the  unmft,  as  well  as  of  ths juft;  and  that  there  will  a 
day  come,  in  whichjthey  muft,  whether  they  will  or  no,  behold 
the  Lord  Jefus  with tho[e  very  eyes  which  have  been  the  cafements 
to  let  in  iniquity  into  the  foul :  They  fhall  fee  that  Chrifi  whofe 
Sabbaths  and  Ordinances  they  have  dejpifed,  and  whofe  Laws  they 
have  trampled  under  their  feet:  That  drunken  and  adulterous  body^ 
th  XT  f wearing  tongue,  tho&  hands  of  thine  which  have  been  workers 
of  iniquity,  and  thofe  feet  which  have  been  fiv if t  to  jhed  blood,  fhall 
rife  at  thelaft  day  to  be  tormented  in  everlafting  flames:  That 
fltfb  of  thine  for  which  thou  haft  made  fuch  prrvifion  to  fulfil  the 
lufts  of  it,  ilia  11  arife  into  everlafting  con  em>t  and  pUnifkment.     O 
confide:  what  howling  and  lamentation  will  be  when  thy/*/  and 
body  fivll  me :t  again,  and  fhall  curfe  one  another,  and  call  CO  the 
Mountains  to  fall  upon  them,  and  rocks  to  hide  them,  from  the 
Wrtth  of  the  Lamb,  but  all  in  vain:  When  thy  godly  Mmifter 
ftijffl  fay  to  thee,as  Reuben  to  his  Brethren,  Gen^  2.  22.  Did  J   -; 
tell  yc-  befire  of  thefe  things7,  but  you  would  mt  hearken  unto  me  ^  and 
as  Taulxo  the  men  in  the  fhip,  Alls  27.  21 .  If  you  had  hearkened 
unto  mry  ym  might  have  (taped  this  h(\.  O  quam  miferum  eft  Deum 
:  -%  &  perirc,  &  ante  pretii  tui  perire  confpe#um/    Stippofe  a 

man 


germ.  2  4.  Of  tbeRefnrreSiion.  60 1 


man  were  to  go  to  bed  at  night  with  an  affurance  that  the  next 
morning  he  (hould  be  hanged,  drawn  and  quartered)  be  would  have 
but  little  comfort  in  that  nights  reft.  And  did  a  wicked  man  con- 
fider  that  whenfoever  be  falls  afleep,  and  is  laid  in  the  grave,  he 
fhall  awake  to  everlafting  condemnation,  this  would  make  his 
joptsto  toofe,  and  his  knees  to  / mite  one  again fi  the  other  ,  04  Bel- 
fluzzars  did  at  the  fight  of  the  Hand-Writing.  The  Lord  give  you 
grace  to  perpend  and  weigh  thefe  things,  and  lay  them  to  heart, 
before  it  be  too  late. 


^4. 


IF  there  (hall  be  a  Refurre&ion  of  the  dead,  let  hs  labour  fo  t* 
live,  that  when  we  dye  we  may  have  a  happy  Refurretlion^  that 
wzmr]  arifetothe%jfHrre£tion  of  Life ;  that  there  may  be  zne* 
cejfary  connexion  between  the  eleventh  nd  twelfth  ^Articles  of  our 
Creed  ;  and  that  immediately  after  the  Rvfurre&ion  of  the  body, 
we  may  be  received  into  life  everlafting.  Here  I  ihall  briefly 
anfwer  unto  two  Quetfions : 

i#  How  fhall  we  know  whether  we  fhall  have  d  bleffed 
and  happy  Re{urre£tion  ? 

2.  What  muft  we  do  that  we  may  have  a  happy  Re- 
furre&ion? 

Qgeftioni. 

How  fhdl  we  know  whether  we  fhall  hive  a  bleffed  and  hapfj 
Hefurreftw? 


H  h  h  k  Anfwer, 


A ' 


6<?*  °f  tyKefuftfim.  Sermon  74. 


Anfwer, 

1.  It  thoubca/*//?  man,  thou  {halt  have  a  happy  RefurreUion, 
The  A  pottle  cells,  Alls  24. 1  ^.  That  there  fhall  be  a  Refurnftion  . 
bo'.k'efrhe  'xfi  and  the  unjuft  :  The  unjuft  iTiall  come  out  of  their 
graves  to  the  Refurrection  of  dam  :ation5  but  the/*//?  to  the  Re^ 
fur  region  of  lite.  If  thou  be  a  jit  ft  man,  ju(l  in  thy  dealings,  juii 
in  thy  words  and  oathes,  juftboth  to  God  and  man,  and  iaooureft 
to  give  G-.dhis  due  in  the  duties  of  the  Firft  Table,  and  man  his 
due  ir,  the  duties  of  the  Second.Tabie ;  if  thou  joyneft  juftice  with 
'  holinefs,  and  holinefs  with  jujtice\  thou  fhalt  certainly  have  a 
joyful  ReftmeBion.     Job  was  a  juft  mm,  and  one  that  feared  God, 

and  thtrefore  he  b  Moved  that  with  theft  verj  ejes  of  his  he  fh  mid  fee 

G  od  to  his  everts  ft  ing-  cm,  fin. 


m 


2.  If  thou  refafeft  earthly  RefurreUions  upon  bafe  terms ,  thou 
fhalt  have  a  hafpy  RefurreBirn.  The  Apoftle  tells  us,  Heb.  11 
35.  of  manybleifed  Marryrs,  who  would  not  accept  deli -era?:  ct, 
that  they  might  obtain  a  better  RcfarreBiov.  They  might  have 
rifen.to  great  preferments,  i/  they  would  have  complied  upon  bafe 
Terms  5  but  they '  w  mid,  not  accept lot 'an  earthly  Re(urreclion,  that 
they  might  obtain  abetter  R^furretlion.  When  S.  Haft  J  was  offer- 
ed great  preferments  if  he  would  have  fubferibsd  to  the  cArJan 
Here  fie,  he  rtfufed  thern  wjt;h  lfc9m  4nd  contempt ,  &c.  he  would 
not  accept  deliverance  up'.n  fuch  unworthy  He arms .  When  Hor- 
mifdas  a  Terfian  Nob  I  man  was  deveftedof  ail  his  Honours  for 
his  Religion,  and  afrerwirds  reftored  again,  and  offered  greater 
advtncemtnts  if  he  woud  renounce  it:  He  anfwered,*S'/^^/ 
iftame  Clrifium  drregaturum^xiflimas,ea  d*nuo  acclpcy,  If  you 
trriik  I  w:fl  deny  my..  thrift,  for  thefe  things,  uke  rhfcm  back  a- 
gain.  But  if  you  accept  of  earthly  Re J urn 1 1  ions,  .upon  b*f 
and  fn'ul  Conditions  y  you  (kail  have  a  fad  and  wful  Rcfu,- 
reft  ion, 

3M 


iVrmon  "  QflheRefnrrcSfhrt,  60% 


5.    If  thou  glcr'fieft  c)od  %frh  thy  fady  here,  thy  body  (hull  be 
glorified  at  the  Refitrr  flion:  it ulOU  be  ate  si  down   thy  body,  and 
brings  ft  it  Utider f;i$je£ihn }   if  thou  offertft  up   thy  body  a  living  i  Cor.  9.27. 
facri\icc,  kfjj  cc^bL  Mi'ciii  if 'thou  makeU<dw  f*Hy  an  R°m-  **.i-fc& 

injtrument  of  rfflreovfitep ;  ir  thy  £<?;//  be  &  vice  able  to  the^/eW  *'  J3- 
in  the  iv  or  [hip  of  Gody  then  Hull  ic  be  made  a  w«/?  ^/pr/  ra    b-dyl 
But  if  it  be   the' Devils  inftramext  unto  fin,  if  thou   makeft  ic  a 
Have  to  thy  luft  here,  it  ilia  11  fife  at  the  laft  day  unto  evcrlaft- 
ing  mifery.  , 

4.  If  thou  kfr  a  gracious  foul  here,  thou  (halt  have'  zgfrriow 
body  hereafter ;  for  the  body  followeth  the  foul,  it  is  but  as  the 
fouls  fhadow.  If  when  thou  dyeft  thy  foul  goeth  to  Hell,  thy  b,dy 
will  come  thither  at  lad;  and  if  thy  foul  go  to  Heaven,  thy  body 
will  come  thither  alfo  :  And  therefore  examine  whatkinde  of  foul 
thou  dyed  withal ;  if  thy  foul  be  beautified  with  grace,  if  fanclified  -M? 
and  regenerated  -%  if  thou  minded  thy  foul  more  then  thy  'body,  and 
laboured  for  Soul-riches,  and  Soul-honours,  and  Soul^food,  then 
thy  body  fhall  be  happy  at  the  Refurre&ion :  But  if  thy  foul  be 
polluted  and  deformed,  if  ftarvedby  the  neglect  of  Gofp  el-Ordi- 
nances, if  poyfoned  with  fin,  if  infettedby  evil  company  ,  if  thou 
df/V<?/?  and  car  deft  it  away,  if  thou  /^/?  f  ^7  /W  /*r  n^f  */*  &<?£- 
ing  too,  thy  body  will  arife  to  the  Refurretfion  of  Condemna- 
tion* 


5.  Laftly  and  efpecially ,  If  thou  haft  got  a  real  intereft  in 
Chrift  and  his  righteoujnefs,  then  thou  ifhalt  have  a  moflblefled 
Refurreilion ;  for  Chi  ft  Jefus  U  th  %jfurreBion  and  ihe  life, 
John  11.  25.  and  whfoever  believeth  in  him,  fhall rife  to  life  ever- 
lasting :  If  thou  getted  into  Chrift  while  thou  lived,  thou  fnalc  : 
dye  in  Chrift,  zndfteep  in  Chrift,  and  be  raifedby  Chr'ft  unto  e#r- 
nalhappinefs  :  But  if  thou  haft  not  got  into  him  by  a  Chrift-app^c- 
printing  faith,  thou  canft  not  dye  in  him,  nory  fleep  in  him,  nor 
rife  by  him  as  Head,  unto  life  ever  lafting^  but  as  a  revengeful  Judge  j 
unto  everlasting  damnation. 

Hhhh*  Qpeft, 


!■■■■'         —  ■', 


Go*  OftheRefnrrtSion.  Serm.34* 


m        i   ii  *"    ■  *  


Queftioo  a. 
Whttmftm  do  that  m  may  have  a  happy  Kt{nrrcBi- 

AnftMr. 

1.  You  muft  labour  to  tejuftpcrfws,  that  you  may  partake  of 
the  reftirrettion  of  the  juft. 

2.  You  muft  nfttfe  earthly  refurrettion  upon  bafe  terms  y  as  the 
three  Children  and  Darnel  did. 

3.  \'o\xmuRgtorifieG  ;d  with  your  bodies ,  you  muft  make  them 
helpers  to  your  fouls,  not  h-nderers ;  you  muft  make  them  Tem- 
ples of  the  Holy  Ghoft.  _  The  body  which  hath  fafted,  and  prayed, 
aiv  joyned  fncereiy  with  the  ioul  in  holy  fervices,  fhall  one  day 
bchoidthe:  xc  of.  God  vyith  comfort.  Chrlfi  will  fay,  Are  not 
tttfjT  the  ey  ■  which  have  bden  lifted  ftp  unto  God  in  m^frvlce  t  Are 
not  thf/e  t! e  c&fii  which  have  hearkned  to  my  word  ?  Remember  this 
whe  \yo'  bones  are  wearied  and  tired  in  the  vvorfhip  of  God 
7  he  mo;  e  ihotiferveft  God  with  thj  body^  th:  more  glory  itfhall  have 
at  that  day, 

r  4.  Labour  to  %ztgraciom  fouls  her e^  and  you  fliallhave^^ 
bodies  hereafter, 

5.  Lai  our  to  be  united  to  Chrlfi  by  a  lively  fan  hy  and  he  will 
be  your  refifrettuth  afftyoyrlife :  It  is  the  great  promife  of  Chrlfi 
that  hemllralfe  qftihe  body  at  the  /aft  day,  John  6.  39.  40,54.  58 
that  is,  raife  it  tip  to  life  everlafting. 

6.  Labour  to  have  part  in  the  fir  ft  ref;rrMlony  Revel.  20.  6. 

hleffed, 


Scrm.14-'  Of  the  RefitneSfion.  6o$ 

Bleffed  and  holy  is  he  that  hath  part  in  thefirfi  refurreEtion.  I  kno\V 
.this  Text  is  differently  interpreted;  but  furelam  faccordin*  to 
the  judgment  of  all  learned  men)  there  is*  double  re furrettion* 
the  one  fontual/thz  other  corpora/;  the  one  of  the/**/  the 
other  of  the  body  :  Thofe  Texts,  Ephef  2.  i.  Col.  2.  n.Jotm  \  2 
do  (without  all  doubt)  fpeak  of  the  Jpiritual  refurrthTion.  By  na- 
ture we  have  <&W/W.f,  dead  in fns and  trefpafies,  void' of  hiri- 
tml  life,  as  fcrfctily  under  the  tower  of  fi„,  ?s  a  dead  man  is  under 
the  power  of  death,  and  as  unable  to  do  any  thing  that  is  jpiritually 
good,  as  a  dead  man  is  to  do  any  work.  Now  a  foul  dead  in  fin  (halt 
he  damned  for  fin ;  but  if  thy  foul  be  qnickned  and  made  alive  if 
the  Lord  hath  infnfed  principles  of  grace  mto  thee,  and  given  thee  a 
new  heart,  and  anew  fpirit;  if  regenerated  and  horna^ain  then 
thybodihrefurreltionihzWbQhzppy:  It  is  very  obfervable'  That 

the  %jfutrcftion  is  called  Regeneration,   Mat.  I  p.  28. 7»  r  & 

regeneration,  that  is  (as  many  interpret  it  J  in  the  r*fa*r  .ft  'on  :•  If 
ipiritnaUj  regenerated,  thy  refurreaion  (hall  be  moft  happy  and 
glorious.  O  pray  unto  God,  and  labour  for  regeneration  and  a 
new  creation,  and  that  thou  mayeft  have  a  (hare  in  the  firtt  refur- 
recVion. 

7.  Heaven  to  the  voyce  of  Chritt,  .and  of  his  Spirit^  and  of  h* 
tMiKtftiVs,  and  of  his  Rod,  and  then  his  voy  eat  the  refurreai- 
on (when  he  (hall  call  thee  out  of  the  graved  foall  be  a  happy 
voyce.  If  thou  ftoppeft  thine  ears,  and  wilt  not  hearken  to  the 
voyceof  the  %jd9  nor  to  the  voyce  of  his  Word,  and  ihz  Mini- - 
ftersoi  it,  thou  (halt  hear  the  voyce  of  the  tArchanvel  calling 
thee  out  of  the  grave  whether  thouwiltor  no,  and  the  voyce  of 
Chriti  faying,  Go  ye  cnrfed  ho  He!l~firc}&c.  7 

8.  Count  all  things  dung  and  drofs,  that -thou  may  eft  gain  Chrifl 
and  be  found  in  him  at  that  day,  not  having  thine  own  rightemfnefs  * 
biitthe  rightecufxtfs  which  is  of  God  kf faith  in  Chrifl  ^  and  be  wii-  -^f 
ling  to  do  any  thing,  if  by  any  means  you  may  attain  to  the  refar- 
rettionof  the  dead, Phil.  ,\  8,9,  11.  that  is,  either  to  a  happyre- 
furreaion  ,  or  rather  to  fuch  a  degree  of  grace  which  the  Saints 
fhal  I  have  at  the  Refurreaion , 

9,  Remember : 


Of  the  Refurre&ion,  Sam  on  •;  f. 

9.  Remember  and  carry  daily  in  your  mind,that  I .lying  of  S.  Jerow 
Whether  you  eat  >r  dr'wk^,   or  whatfjever  you  are  doing,  t:mk^  ivnh 
y  ur  [elves,   7 hat  %<jh  hear  the Trumpet  fain 'dingy  and  the.iifyc.s 
1  he  r^rchangdy  hying,    ^Arife  u  lead  and  cm*  to  judgment » 

Vfc  j., 

A    Divine  Project  how  to  make  your  bodies  beaunfulx^AgL-i  - 
ouiy  and  beautiful  in  an  eminent  degr  e,   in  a/«/  erfaperlatlve 
meafure,  beautiful  as  the  Sun  iniheFrmamenr,  as  the  beautiful 
Body  of  Ghrifii  which  fo  dazzled  Pauls  eyes,  that  it  put  them  out  : 
To  make  your  bodies  Ma jefrical,  Immcrtaly  and  Impaffible  ;  and 
rhatis,  by  labouring  to  gloriheCj^  with  them,  and  to  get  an  in- 
-$"      terctt  in  Chrifty  and  to  get  gracious  and  beautiful  fouls,  -    O  that 
this  word  were  mingled  with  faith  !  Methinks  if  any  Motive  could 
prevail  with  you  that  are  (gentlewomen  and  rich  Ladies  this  fhould: 
Behold  away  how  to  make  your  bodies  eternally  beautiful.    What 
trouble  and  pains  do  many  women  that  are  crooked  endure,  by  wear- 
ing iron-bodies  to  make  themfelvesftait :  What  labour  and  coft  are 
many  women  at  to  beautlfie  their  rotten  carcaffes\    Hearken  to 
mz  ihou proud  duft  and  ajhesy  thou guilded  mud,  that  laboured  to 
beautihe  thy  body  by  vain,  foolifh  and  finful  deckings  and  trim- 
mings, and  thinkeli  thy  felf  deckt  in  the  want  of  decking :  That 
pampered  thy  body  in  all  voluptuoufnefs,  and  makeft  thy  felf  by 
thy  fir ange  fafh  Ions  fo  unlike  thy  [elf ,  as  that  if our  civil forefathers 
were  alive  again,  they  would  wonder  what  ftrange  monfler  thm 
mrt :  Hearken  unto  me,  I  fay,  and  confider  thy  madnefs  and  fol- 
Jv,  by  labouring [>  much  to  adoyn  thy  body  with  the  neglect  of  thy 
fouly  thou  mdoeji  both  body  and  foul.     The  onely  way  to  make  thy 
'body  beautiful,  is  fas  I  hove  faid)  to  gain  Chrifty  to  have  a  part 
in  the  fir;,  retum&ioft,  and  to  get  a  gracious  foul,  and  then  thou 
iTialt  be  fure  hereafter  to  have  a  glorious  body.    Excellent  is  that 
faying  of  Ifymardy  Chrift  hath  a  treble  comingj,  Once  he  came 
intheftefb  for  the  good  of  our  fouls  and  bodies :    now  he  comes  in  the 
Spirit  (by  the  preaching  of  his  Minifters)  for  the  good  of  our  fouls  : 
At  the  lafi  day  he  (hall  come  for  the  good  of  our  bodies ,  to  beamifis  and 
glorifiethem.  Noli  O  homo  pmipere  tempora  ;  Do  not,  Ofmd 

man 


Sermon  24.  Of  the  RefurreBion.  607 


nan  mi  flake  tfo  time  /  This  prefen:  life  is  not  the  time  for  thy  bo- 
«y;  it  is  appointed  for  the  beautifying  of  thy  foul,  and  adorning 
t  vvit-h  grace  and  holinefs.  The  Refurre&ion  is  the  time  where- 
in £%#/?  wi!l  come  from  Heaven  to  make  thy  body  glorims.  How 
quite  contrary  toihis  do  mod  people  live  ?  Let  it  be  our  wifdorh 
(  with  the  children  of  Iffachar)  to  have  underflanding  of  the  times.  x  Chro.n.31. 
Let  us  labour  to  gee  our  foals  beautified  by  Chrlfis  fecond comings 
with  J  unification  and  Santtification  y  and  Chrifi  at  his  third  coming 
will  make  our  bodies  gloriom  above  exyreffion. 


THE 


germ  35*  Jl?  %vo$$chi 


_ _ 


4b  5 


The  Day  of  Judgement  afferted. 

Acts     17.   51. 

Becaufe  he  hath  appointed  a  Day  in  which  he 
mil  judge  the  world^  &>c. 

Aint  Paul  perceiving  the  Idolatry  at  Athens,  his 
fpirit  was  ft i,  red  in  htm,  ver.  16.     n&saguvin, 
his  fpirit  was  fowled   and  imbhtered  in" him ; 
/W  was  a  bitter  man  againftfin.    That  anger 
is    without  fwne,    which  is    again  ft  fnne  :    Or 
the  word  may  fignifie,  he  was  in  a  Paroxy  rme ,  'or 
burning  fit  of  zeal ;  and  zeal  is  fuch  a  paffion,  as  cannot  be  either 
ditfembled,  or  pent  up-  with  this  fire  he  difcharge:h  againft  their 
Idolatry,  ver.  22.23.     Te  men  of  Athen:,  I  perc:ive  that  in  all 
things  :e  are  too  fitperltitlom^  for  at  I  faffed    by,    and    beheld 
)o.ur   devoti  ns ,    I  fowd  an  Altar  with    this  Infcriptiqny\yvc^ 
et£;  To  the  u -known  God.  Nor  doth  the  ApoMe  only  deciaime 
againg  the  falfe  god,  but  declare  to  them  the  true  God-,  and  he 
do:h  it  ab  ejfeftn ;   That  God  which   made  the    world,    and  all 
things    therein*,    is  Lord  of  heaven   and   earth ,    ve:.   24-      To 
Create  is  the  befkiemonilration  of  a  Deity  .•  And  this  God  being 
everywhere  by  way  of  repletion  *,  cannot  be  locally  confined"; 
He  dwelleth   not  in    Tem^ls    made   with  hands,    ver.  24.     And 
though  in  former  times,  when  the  va;Ieof  Ignorance'  was  drawn 
over  the  face  of  the  world,  God  feemed  letfe  fevere.     ver.  50. 

I  i  i  i  the 


Jer.tr 


** 


6o6  1be  &a)  °j  Judgement  averted*      Serm. %  5  • 

n , . — ■-,_. 

The  times  of  this  iterance  God  winked  at.  'vmetfZv  o  Qio<  * 
He  did  as  it  were  overlook  them,  not  taking  the  extremity  of  t  he 
Law  ;  yet  now  he  ammandeth  all  men  everywhere  to  repent , 
ver.  50.     And  it  it  be  asked  why  now  repent?  why  may  we  not 

take  our  full  fleep?  The  Reafon  is,  becaufe  how  is  the  broad  day- 
light of  the  Gofpel,  which,  as  it  difcovers  fin  more  clearly,  fo 

judgement  upon  hnner$:f/t  hath  appointed  a  day  in  which  he  will 

judge  the  world. 
\\  hkh  words  are  Gods  Alarum  to  the  world,  to  awa-ken  it  out 

of  fecurity  ;  This  is  a  fweet,  yet  dreadful  poinr.     When  Saint 

Paul  dilcourfed  of  judgement  to  come ,    Falix  trembled,  Ac~ls 

24.  25.     He  that  is  not  affected  with  this  Truth,  hath  an  heart  of 

stone. 

For   the  illuftration  of  this,   there  are  fix  things  I  (hail 

difcufle. 

1.  That  there  fhall  be  a  day  of  judgement. 

2.  Why  there  mud  be  a  day  of  judgement, 

3.  When  the  day  of  judgement  fhall  be. 

4.  Who  (hall  be  the  Judge. 

5.  The  order  and  the  method  of  the  Trial. 

6.  The  effect  or  confequent  of  it. 

I  begin  with  the  firft;  That  there  fhall  be  a  day  of  judgment* 
There  is  a  twofold  day  of  judgement. 

1.  Dies  particulars,  a  particular  judgement;  at  the  day  of 
death,  immediately  upon  the  fouls  difloluticn  from  the  body 
lU,  ^  it  hath  a  judgment  p'affed  upon  it  *  .*  Ecdef.n.j.  Then  frail  the 
" '*' 17'  duft  jet  urn  ts  the  ear t ty  as  it  was,  the  $ fir -it  fhall  re urn  to 
Goi  that  gave  it.  Asfoonasthe  breath  expires,  the  foul  re- 
ceiver its  particular  fentence,and  knows  how  it  ftull  be  with  it  to 
all  eten  fry. 

2.  There  is  Vies  univerfalts ,  a  general  day  of  judgement  j 
which  is  the  ^rjat  AiTife?,  when  the  world  fhail  be  gathered  toge- 
ther ;  and  of  this  the  Text  is  to  be  underfood,  Hf  hath  appoin- 
ted a  day  in  winch  he  will  judge  the  world.  I  might  impannel 
a  whole  Jury  of  Scriptures  giving  in  their  verdict  to  thi;  •  but -in 
the  mouth  of  two  or  three  witneffes  the  truth  will  be  confirmed. 
tccWi  a.  14..  Ecclf.  7  2.  14.  God  (hall  bring  every  worl^into  pigment  with 
nerj  fecrcr  thing,  whether  it  I e  good  cr    evil.     Mat.  12.  36* 

Every 


I. 


Ser  m  %  % .     Tfo  'DtfQfjHtyemwt  ajferkd,  tsj 

8  very  idle  ward  m:a  fh  ill  (pea'^}  they  (hall  give  accoxnt  thve- 
of  in   the   day    of    udgemetr  *.     Now  is  the  day  of  Arr.#rs,  *  Mit.   \x  3^. 
then  will   be    f  he    day    of  Account,     pfalme  96.   13,     F#r)*El'**l^JW 
/??  cww*r£  ,    /*r    A*    wawA    ?*   /W**  r£<?    £.trf/?.    The   In*  ??* 
gemination   denotes   the   certainty    and    infallibility   rf    his    lJ '5 


coming. 


Secondly,  Why  there  muft  be  a  day  of  judgement.  2, 

1 .  That  God  may  execute  juftice  on  the  wicked.     Th'ngs  fcem  1  * 
to  be  carried  here  in  the  world  with  an  unequal  balance  ;  The 

Candle  of  God  fhinesupon  the  wicked  *.     They  that  temp  God  *  j0b  t9  fm 
are  delivered*  .    Diogenes  feeing  ?Jarpa!m  a  Thief  go  on  prof-  *  Mai.  3 .  %s 
peroufly,  faid,  fure  God   had    caft  off  the  government  of  che 
world,  and  minded  not  how  things  went  here  below ;  2  Pet.  3.4.  +  Vx-  5. 4, 
There  fhallke  in  the  lafi  days  5  coffers ,  faprgy  Where  is  the  pro- 
mife  of  his  coming}  Therefore  God  will  have  a  day  of  Affixes  to 
vindicate  his  juft ice  ;  he  will  lee  finners  know  that  long-forbea- 
rance is  no  forgivenefs. 

2.  That  God  may  exercife  mercy  to  the  godly:  Here,  piety         2. 
was  the  white  which  was  foot  at;  they  who  prayed  and  wept,  had 

che  hardeft  meafure ;  thofe  Chriftians  whofe  zeal  did  flame  molt, 
met  with  the  fiery  tryal.  Rom.  8.  36.  Tor  thy  fake  we  #re&0v\.  8.  y 
killed  all  the  day  long.  The  Saints  (as  Cyprian  faith)  are  put 
in  the  wine-prefle,  and  oft  the  blood  of  thefe  grapes  isprelfed 
out;  God  will  therefore  have  a  day  of  judgement,  that  he  may 
reward  all  the  tears  and  fufferings  of  his  people;  They  (hall  have» 
their  Crown  and  Throne  ,  and  White  Robes  5  though 
they  may  be  Lcfers  for  him ,  they  fhall  loie  nothing  bv 
him*.  *  Rev.  7-5 

Thirdly,  When  the  day  of  judgement  ftullbe?  ?♦ 

Tis  certain  there  (hall  be  a  judgment,uncertain  when;the  An- 
gels know  not  the  day,  nor  Chrifl:  neither  as  he  was  man. 
CMatth.  24.  36.  And  the  reafon  why  the  tme  is  not 
known,  is, 

1.  That  we  may  not  be  curious:  There  are  fome  things  which 
God  would  have  us  ignorant  of.  Afts  1.7.  his  no:  for  you  to 
know  the  times  or  feafons  which  the  Father  hath  put  in  his  own 
power.  We  mull  not  pry  into  Gods  Ark,  or  intermeddle  with  his 
tArcana  imperii ;  it  is  a  kinde  of  Sacriledge  (  as  Salvia*  fpeaks  ) 
for  any  man  to  break  into  the  Holy  of  holies,  and  enter  into  Gods 
fecrets.  I  i  i  i  2  2. God 


6o3  The  Day  of  Judgement  ajferted.       Serm;  25* 

2.God  harh  concealed  the  time  of  judgement  that  we  may  not 
be  carekp.  We  are  aivvayes  co  keep  Cental,  having  out  L  yns 
girr,  and  our  Lamps  burung,  not  knowing  how  iboa  mac  day 
may  overtake  us.    God   would  have  us  live  every  day   (  fain, 

•Ideglatetul-  JL.'isJm)  as  it'  the  lali  day  were  approach?!!"  * 

umis  dies,  ut  3 

obfefventup  om~ 

n?Jks-  '    Oitftew  iri'de  diem  tibi  ailnxiife  fa  remum    , 

Auitiii.  '  J 

Tifs  is  the  genuine  Uie  011:  Saviour  :mkes  of  h  ;  Marki^  ^ 
Of  that  day  and  howe  l^oxs  no  m\iv,  no  ml  the  vinoeh  in  heaven  • 
Take  y:    ;:ced ,    »*<£    *W   /^ ,  /*r;,   ^  not  wfo      & 


time  tst 


But  tho.igh  we  cannot  tell  precTely  when  ths  day  of  tb*  Lord 
Hebr    ,„  „   fl<aUo-*,  yet  m  probability  the  time  cannot  be  far  off.     Hebr  ^ 
H.br.   I0.  37.   ,?      H,  that  [haU  come,  »*  come,  a»d  „/*  n,t  t^ry      Chry' 
Me**  hatha  fimtlr,  when  faith  he,we  fee  an  oJd  man  goina  £,' 
Crutches    his  Joyncs  weak,  his  radical  moifture  dried  up ,  thouoh 
we  do  not  know  the  ,qft  time  when  he  will  dye,yet  it  is  f„re  he  «„ 
nor  live  long,  becaufe  natures  flock  is  fpent:   So  the  worH ?« 
decreet    and  goes  as  it  were  upon  Crutch*,  therefore  it  cajlno 
be  long  before  the  worlds  Funerals,  and  the  b-th-dav  of  ;„i™ 
ment.    The  Age  which  Saint  John  wrote  in,  was  thcUfl^' 
ijohn  i.  ij.  f  John  2.18.  in  the  Greek  it  is  ™,  S&jht  lafl  hourt-  rhlX 
hit  the  time  we  now  live  m,may  be  called  the  Uft  minute  '■  pS 

,  «     i,         9     l  K      ,      com!h  ,0  i*d&  the  E"-  th-    Not,  H".»  he  tJ-Jl'f 

•COB*  mccrn^  but  Lcometh*;  to  Anew   ho*   near   the   dme  is     It 

is  altnoft  day-break,  and  the  Court  is  ready  to  fit.  J™.  S'  T£ 

JHhe  fi*»dttb  at  the  door.  .        ??         LQ 

".Tinvt.37'   ,   y^^/Se^ityS.Apoflafie*,  Decay  of  Love-,    Inun- 

*Mat.  ,;„.  Jnonof  Sin*,  Revelation  of  Antichrirt*,  be  made  »n  Scrj- 

»Tta,.  ..    FuretneSymptomesandPrognofiicksof  tbehrtday,  we  bavin* 


fitefc  rite    a- 


ifl,  *hmm  .  fcjfy  Uh,°  $a!!  b-  t]-  J«#  ?  Ianfwer,  the  Lord 
«*!»/  »,  ft  J-i^  Chnft.  Ihus  t  is  in  the  Text,  He  will  :flcUe  the  writ 
nb*  «dtft  by  hat  man  mhom  he  hath  orddneH.  Thu  mtn  who  t 
PT«  God,     an.    tWeTmufl  take  heed  of  ,udgi^otS  |     hi 

4-  Chrife  work.     J4*    j.  22.     The   F*th%  lath  committed  all 

judgement 


Serm.  z 5 .      The  Day  of  Judgement  ajjerted.  60 p 


judgement  to  the  Son  *'.  He  who  once  had  a  Reed  puc  into  his  **.,idicium  cr-lt 
hind,  his  Father  will  now  put  a  Scepter  into  his  hand  ;  he  who  totiat  Udivi- 
had  a  Turple  %#k&  put  upon  h'mi.i  derifion,  (lull  come  in  h$dz*  Tmihtit, 
Judges  Robes;  he  who  hung  upon  the  Croiie,  fhallfit  upon  the  <l:i° ld  confen- 
Bench.  There  arexwo  things  in  Chrift  v\hichdo  eminently  qua-  lm& ***!*£ 
lifie  hun  for  a  J  udge .  ^  veyo       d  v]m 

1.  Prudence,  and  Intelligence  ro  underftand  all  Caufes  ihitrtbium  aftum, 
are  brought  before  h  m  *  .     He  is  defciibed  v\ith  [even  efeS)Ztch.fromlgs:fa- 
3.9.    tonotehfe  Ommfciency  ;  he  is  like  E^l^e/s  wkcW9fx\\nfm>&  ***mm 
of  eyes*;  Cbrftis  lUfJ)oyrco^y  an  heart-  fearcher;  he  doth  noftt'*'?j     . 
only    judge    the  /*#,    but   the    /.**r/\,    which     no    Angel  J "^cV?f  ^\  ?T 
can  do*.  _  *  Ezek,io.n. 

2.  Strength,  whereby  he  is  able  to  be  revenged  upon  his  ene-  ».    Foteftas, 
mies.     Chriit  is  armed  with  Soveraigmy  ;  therefore  the  (even  eyes 

are  faidto  be  upon  one  Wone^  Zecb.  ;.  9.  To  denote  the  infinite 
flrength  of  Chriii;  and  he  is  defenbed  with  (even  homsy  Rev.^.tf. 
As  Chrift  hath  an  Eye  to  fee,  fo  he  hath  an  Horn  to  pufh ;  As 
he  hath  his  Balance,  fo  he  hath  his  Sword ;  As  he  hath  his 
Fan  and  his  Sieve ,  fo  he  hath  h  s  Lake  of  fire ,  Revel. 
20.  10.  - 

Fifthly,.   The  Order   and   Method  of   the  Trial.    Where         v 
obferve : 

1.  The  Summons. 

2.  The  Judges  coming  to  the  Bench. 

3.  The  Proceffe  and  Trial  kfelf. 

1.  The  Summons  *©  the  Court,  and  that  is  by  the  founding 
of  a  Trumpet.     1  1  hef.q.  16.  Th-  Lord  frail  defectd  rom  kea-  Xi 

ven  with  the  voice  of  the  Archangel^  and  with  the    Trump    of 
G?d.   Saint  Hlerom  faith,  that   whatever   he   was    doing,  he 
thought  hi  heard  the  noife  of  th;s  Trumpet  founding  in  his  ears  , 
Sarglte  mirtui   —    Ari[  ye  dead^  and  come   to    judgement*'.*   HMMto  in 
No.e  t.  The  (krUmfi  of  trie  Trumpet,  it  fhall  found  fo  ioud/hat  Mac> 
the  de.id  .lv.il  hear  it.     2.  The  efficacy  of  the  Trumpet ;  it  fh.ill 
not  only  ilarcle  the  d^\dy  but  raife  them  out  of  their  graves, 
Matih.    24,.  31.    *    They   who    will   not    hear  the  Trumpet  *m?Z ™T^ 
of  the    Mi  .iltery   founding  ,     but  lie   dead   in   finne  ,    fhajl  fa  terv&lis, 
q^e  pet  1  as  j'cindit,  infe  os  aperit ,  vittcqU  morfUBrum    d'lyimpit ;  bac  autcm    omma   ctnm% 
peragmd.i  qttm  fa&UA  in.  acre  trmfity  it  mmmtoy  is-  \fttt  9CuU, 

be 


6 1  e  The  pay  of  Jvdgeni?nt  affirm.       Serm*  H ■ 

be  fure  to  hear  the  Trumpet  of  the  Archangel  founding, 
3,  2,    The   manner   of  the   Judges    coming   to   the  Bench. 

Chrifts    coming    to    Judgement    will    be    G  Uncus  ,     yet 
dreadful. 
J  Firft,  It  will  be  glorious  tothegodly.    The  ApoiHe  calls  it 

'Ez7?dveiav   <?   £<%*]<; ,    the  glorious   appearing   of  the    great    God 
and  our  Saviour  ,   Titus  2. 1 3.     1.  Chrifts  Perfon  (hail  be  glori- 
ous.   His  firft  coming  in  the  fkfh  was  obicure ;  his  glory  was 
vail'd  over.    If  a.  53.2,  3.  All  who  faw  th^  CMav,  did  nor  fee 
the  CMeffiah ;  but  his  fecond  coming  will  be  in  vigore ,   & 
fttlgorcy  very  iiluftrious  and  refplendent.    He  [hall  come  in  ft e 
glory  of  his  Father ,  Mark  8.  38.     that  is,  he  fhall   wear  the 
fame  embroydered  Robes  of  Majefty  as  his  Father.     2.   Chrifts 
Attendants  lhail  be  glorious.     He  (hall  come  with  all  his   holy 
*Mat.i*.  31.  jingelsfWx.15.il.     Thefe  Sublime  SeraphickSpirks,whofor 
*Mat.  iS.  3.  their  luftre  are  compared  to  lightning*;  are  Chrisli  SatetLtmmt 
part  of  Chrifts  Train  and  Retinue.     He  who  was  led  to  the  Crofs 
with  a  Band  of  Souldiers,  fhail  be  attended  to  the  Bench  with  a 
guard  of  Angels. 
2t  Secondly,  Chrifts  coming  to  judgement  will  be  dreadful  to  the 

wicked.  At  the  coming  of  this  Judge,  there  will  be  ignis  ccn- 
flagrationisy  a  fire  burning  round  about  him.  iThef.  1.7.  He 
jhall  be  revealed  rsith  his  Angels  from  heaven ,  in  flaming 
*  si  talis  fit  fre  *  j  0-Ca  when  Gcd  did  give  his  Law  upon  the  Mount ,  there 
horror  vaicn-  W(r£  tyiyi({eYS  an£  lightnings ,  and  Mount  Sinai  was  altogether 
"uScamis.  0K  a  feoab  becaufe  the  L~rd  defcended  upon  it  in  fire  *  ,  Exod. 
Aug.  19.16,18.     If  God  was  fo  terrible  at  the  giving  of  the  Law,  O 

*Exod,j2-i£,  how  terrible  will  he  be  when  he  fhall  come  to   require  his 
l8-  Law! 

3.    The   Procelfe ,    or   the   Tryal    it   felf.     Where    ob- 
fefve. 


3- 


Ci.     Univerfality  J 
The<2.     Formality    SOf  the  Tryal. 

I  ?.Circumftances  J 

Firft, The  Hnivtrfality  of  the  Tryal ;  it  will  be  a  very  great 

*•  Aflizes,never  was  the  like  feen.2  Cor.  $.io.  Tor  we  ma  ft  all  appear 

*  -  Cor  ?  10   befmthejHdgmni-fmofCkrift*j£ingszr^  and 

k  z     '        '  Armies, 


Scrm  .2$.     'the  Day  ofjndgement  afferted.  6 1 1 


Armies;  thofe  who  were  above  all  Try ai  here,  have  no  Charter 
of  exemption  granted  ther-  they  mult  appear  before  Chrifts  Tri- 
bunal, andbetryedfor  thc.tr  Jives;  neither  power  nor  policy 
can  be  a  fub  es-fiige.  They  -v\ho  refitted  to  come  to  the  1  hrone  of 
(5r^',*tlullb-torceut^cometo  the.  Bar  of  Jpj  ice.  And  the  *Hebr,4.  iG 
dead  as  well  as  the  living  mull  make  their  appearance.  Kjv.io.  12. 
/  (aw  the  dead  betk  'mall  and.  gr  at  ft  and  be  ore  Goi,  &c.  We 
do  not  ufe  to  c  re  men  to  our  Courts  when  they  are  dead,  but  at 
that  day  the  dead  .ire  called  to  the  Bar  •  and  not  only  <JMen>  but 
Angels.  Jude  6.  The  Angels  which  Icjrpt  not  thnr  firft  e- 
ftatey  he  hath  referved  in  chains  to  the  judgement  of  the  great 

Secondly,  The  Formality  of  the  TryaJ,  which  confifts  in  the  2. 

opening  of  the  Books*.     Dan.  7.  10.  lh  judgement  wot  fet^and  *Rev.  u,  to. 
the  boo\s   w.re  op-^ed.     There  are    two   books   will    be    o- 
pened. 

1.  The  book  of  Gods  Omnlfc'ency.     God  not  only  obrcrves f  *• 
but  regifters  all  our  actions,    fob  14.  16.    Thou  numbreft   my 

fteps.     The  word  there  "IfiD  to  number  *,  fignifies  to  put  a  thing  *  u*dc  -j£D 

into  the  book  \  as  if  Job  had  &id,  Lord,  thou  keepefi  thy  day-  liber. 

book,  and  entered  down  all  my  anions  into  the  book  5  we  read  of 

Gods  book,  of  remembrance /Mai.  3.16/rhis  book  will  be  produced  %  j^al  ,    i6t 

atthelaftday. 

2.  The  ba?k  °f  Conference.    Let  there  be  never  fo  much  writ-         2# 
ten  in  a  book,  yet  if   it  be  clafped, it  is  not  feen.    Me  .have 

their  (ins  written  in  their  conscience,  but  the  book  is  clafped  -y 
( the  fearing  of  the  confeience  is  the  dafping  of  the  book  )  but 
when  -his  book  of  conference fhali  be  un clafped  at  the  great  day, 
then  all  rhir  Hypocrifie ,  Treafon ,  A:heifme  ilia  1  appear 
to  the  view  of  Me )  and  Angels  *  ^  the  finnes  of  men 
fhall   be    written    upon    their  forehead  ,    as   with  a   Pen  of J^*}**** 

*ron    •  minibus   pate- 

Thirdly,Tbe  Circumftances  of  theTryal;  where  confiderfoure  bunt  wuverfk 

things  fee/era  tsa. 

i.  The  Impartiality.  Bern- 

2.  The  Exaanefle.  3> 

3.  The  Perfpicuity. 

4.  The  Supremacy. 


-I .-UJLWI    I II, 


6 12  The  Day  of  -Judgement  averted.     Scrm.  a  5 


1,  Firft,  The  Impartiality  of  the  Tryal ;  Jefus  Chrift  will  do  e- 

.very  manjufUce  j  he  will  (  as  the  Text  faith  )   judge  the  world 

in  -ighteoufn'ffe.     It  will  be  dies  *WWW#\  juftioe    holds  the 

fcales.     The  Tncban.s  didpi&u.e  their  Judges  V Hnd>  and  with- 

*  Rafocr,        out  hands*;  bl'nde,  that  they  might  not  refpe£t  per  ions ;  with* 

out  hands,  that  they  migh:  take  no  brbes.     Chr;lfs  Scepter  is  a 

*  Kcbr.   1.  8.  Scepter  of  rlghtecnfeff?  *  ,  Hcbr.  i.  8.     He  is  no  Xl$°**m*&rrm* 

or  reffefler  of  verfons  ;  'cis  nor  nearneffe  of  blood  prevail es  : 
Many  of  Chrifis  Kindred  fhah  be  condemned  'Ts  not  glori- 
oufneffe  of  profeffion  ;  many  fhall  go  :o  hell  *vith  Chrift  in  their 

*  Mir.   7.  a i.  mouths.     Mat,  7.  22.  *  Many    will  fay   to    me  in  that  day , 

Lordy  Lfrd,  have  rve  rot  prophefted  in  thy  Name  ,  and  in  thy 
Na?.e  cafi  out  Divels  ,  &c}  Yet  though  they  caft  out  Divels, 
they  are  caft  out  to  the  Divel.  'Tis  not  the  varnTh  of  a  pi^ure 
that  a  judicious  eye  is.  taken  with;  bur  the  curioufnefle  of  the 
work.  Tis  not  the  moft  fliining  profefTion  Chrift  is  taken 
with,  unleffe  he  fee  the  curious  workman  (hip  of  grace  in  the  heart, 
drawn  by  the  Penfil  of  the  Holy  Ghoft.  Things  are  not  carried 
there  by  parties,  but  aqua  lan-.ey  inamoft  juft  balance;  Chrift 
hath  true  we;ghts  for  fa  lie  hearts  •,  there  are  no  fees  taken  in  that 
Court ;  the  judge  will  not  be  brib'd  with  an  hypocritical  tear,  or 

*  Vifiici  dies  a  Judas  k'fle  *  . 
iUdi  m  qua 

p'us  valebant  pur  a  cor  da  quam  afluta  verba,  ConfdcntU  bona  quam  marfupia  plena  ; 
atim  noxi  falletur  verbis,  ncc  fle{tetnr  donis.  Bern. 

2.  Secondly,  The  SxaEtneffe  of  the  Tryal;  it  will  be  very  criti- 

cal;  ten,  will  Chrift  throughly  purge  his  floor.  Mat.  3.  12. 
Not  a  grace,  or  a  fin,  but  his  Fan  willdfcover.  Chrft  will  at 
the  diy  of  judgement  make  an  heart-anatomy  ;  as  the  Chyrurg:on 
makes  a  difle&ion  in  the  body,  and  doth  criticize  upon  the  feveral 
parts;  or  as  the  Goldfmith,  doth  AorW(W>  bring  his  go'dto 
the  balance  and  touch-done,  and  Uh&£hv,  pierce  his  gold  thoro.v, 
to  fee  if  it  be  right  >  and  genuine,  and  whether  there  be 
nor.  a  bafermettal  within:  Thus  the  Lord  Jefus,  (whofe  Eyes 
are  tu  a  flame  effre.  Revel.  1.  14.)  will  pierce  thorow  the 
hearts  of  men,  ancijeeif  there  be  the  righc  mettal  within, having 
the  Image  and  Superfcription  of  God  upon  it.  Paint  falls  off 
before  rhefire ;  the  hypocrites  paint  will  fall  off  at  the  fiery  I'ry- 
ai,  nothing  then  will  Hand  us  in  (lead  but  (incerity. 

Thirdly  , 


Scr m.  2  5 .        The  day  of  Judgement  averted.  61% 


Th\:d\y,xhzperff)icmtjio{  the  Trial;  Tinners  fhall  be  fo  clearly  3. 

convicted,  thatihey  {hall  hold  up  their  haodat  the  Earre  ,  and 
cry  guilty;  thofe  words  of  David  may  be  tidy  applyed  here, 
cPfa!m.  5 1.  4.  that  thou  mayft  be  clears  when  thou  judge  ft. 
The  finner  himfelf  ftiall  clear  God  of  injultice.  The  Greek 
word  for  vengeance  ftx,n ,  Signifies  juftice.  Gods  raking  ven- 
geance ,  is  doing  juftice  ;  fin  makes  God  an-ry  ,  but  ic  ca  not 
make  him  unrighteous;  the  wicked  fhali  drink  a  Sea  of  wraih  , 
but  not  fip  one  drop  of  injustice  ;  Chrift  will  fay ,  S'>nner,what 
Apology  canft  thou  make  for  thy  felf?  are  not  thy  fins  written 
in  the  oook  of  confeience  ?  hadft  thou  not  that  book  in  thy  own 
keeping  ?  who  could  interline  it  f  now  the  finner  being  tCu-n* 
jj^ntx/j/T©-  felf- condemned,  fhall  clear  his  Judge;  Lord,  chough 
I  am  damned,  yet  I  have  no  wrong  done  me;  thou  art  cleare 
when  thou  judge  ft. 

Fourthly,  The  Supremacy  of  the  Court  ^  this   is    the  hioheft  4. 

Court  of  Judicature,  from  whence  is  no  appeal.  Men  can  re- 
move their  caufes  from  one  place  to  another ;  from  the  common 
Law  to  the  Court  of  Chancery;  but  fromChrifts  Court  there 
is  no  appeal  \  he  who  is  once  doomed  here,  his  condition  is  irre- 
versible. 

6.   The  fixth  and  laft  particular,  is  the  effect,  or  confequence  £ 

of  the  Tryal.    Which  confifts  in  three  things. 

Firft,  Segregation.    Chrift   will  feparate  the  godly  and   the  1. 

wicked.     CHatth.  15.  32.  He  fhall  feparate  them  one  from  am-  Mat-iy,  52. 
ther,  at  a  Shepherd  divideth  his  Sheep  from  the  Goats ;     Then 
will  be  the  great  day  of  reparation  ;  it  is"  a  great  grief  to  the 
godly  in  this  life,  that  they  live  among  the  wicked.     Wo  is  me 
that  I  fojottrn  in  CMefec^  Pfal.  120.  5.     Wicked  men  blaf- 
pheme  God ,  Pfal.  74.  18.  and  per fe cute  the  Saint /,   2Tim.:>.i2. 
They  are  compared  to  dogs  *  ,  to  Bnh  *  ,  to  Liovs*;  they  roare 
uponthegodly,  and  tear  them  as  their  Prey.     Cain  kills,  I(h~  *p^jf*«x^' 
mael  mocks,  Shimei  rails  ;     The  godly  and  the   wicked  are  tphifj'*0' 
now  pronifcuoufly  mingled  together  *  ;  and  this  is  as  offenfive 
^s  thetyinga  dead  man  to  a  living ;  but,   Chrift  will   ere  long    Mu.13.30* 
make  afeparation;  as  the  Fan  doth  feparate  the  wruat  from  the 
chaff:  as  a  Furnace  feparates  the  gold  from  the  droife  :  or  as  a 
Career  ftrainsoutthe  fpiritsfrom  the  dregs  ;  Chrift  w  11  put  the 
flieep  by  themfelves   ,    who  have    the  ear-mark    of  ElecY- 

Kkkk  on 


X 


6 1 4  ^e  &*y  °i  Jud&cwtt  afferted.     Serm.  a  5 . 

on  upon  them  5  and  the  Goats  by  themfelves ;  after  which  repa- 
ration there  follows 

Secondly,  The  Sentence  •  which  is  two-fold.  . 
i.  The  fentence  of  abfolution  pronounced  upon  the  godly. 
iJMatrhew  25.  34.   Come  )e  bl  fed  of  my  Father ,    inherit  the 
Kingdom  jrc pared  for  you.     After  the    pronouncing    of  which 
bleikd  fentence  ,   the  godly  (nail  go  from  the  Barre  ,   and  fit 
upon  the  B-nch  wi  h  Chrifi.     iCor.  6.  5.:  Kr.00  ye  not  that  th: 
Saints  frail  vdgethe  world}    The  Saints  fliall  be  Gh  rifts  Afief- 
fors;  they  fliall  fit  with  him  in  judicature  ,   as   the  Juftices  of 
Peace  with  the    Judge*    they  fliall    Voce  with    Chrirt    ,   and 
applaud    h;m    in   al.     his    judiail    proceedings.     Here     the 
wor'd doth  judge  the  Saints ,  but  there theSaints fhall  judge  the 
world. 

2.  The   fentence    of  condemnation   pronounced  upon  the 

wicked  ,  M>itth.    25    41.  ite  maleditli Depart  from  me 

ye  cttrfed  into  epe  l#$i%  frre>  I- may  allude  to  that,  jam-s  :. 
10.  Out  of  the  fame  mouth  tr>c>eds  blejjing  and  curfrng\  out  of 
th:fame  rrv.uthof  Ghrilt,  proceeds  buffing  to  the  gxiiy ,  and 
curfrng  to  the  wicked  5  the  lame  vvind  which  brings  o  e  thrip  to 
the  Haven,  blows  anofh:rfliip  upon  the  Rock.  Vepa-t  from 
me;  the  wicked  once  fa  id  to  God  ,  Derar.;  job  21.14.  7  key 
ay  in  0  Gtd ,  Dcptrt  fr  mus  ;  and  now  God  will  fay  to  them, 
'c£>  p. 1  t  from  me ;  this  vv-ii  bean  heart- rending  word.  Chryfo- 
fome  faith  this  word  Depart ,  is  worfe  than  the  fire.  Depart  from 
•Pfal.  16.  11.    me  ln  whofe  frefenct  isfulneffe  of  joy  *. 

2,  Thirdly,  After  this  fentence,   follows  the  Execution ;  (Mm. 

15.3c.  B'inde  the  tares  in  bundles  to  burn  th?mA  Cnrift  will  fay, 
Bun  .lie  upthefefinners;  here  a  bundle  of  hypocrites,  there  a 
bundle  of  Agoiktes ,  there  a  bundle  of  prophane ;  bundle  them 
up  a°d  throw  them  in  th*  fire.  And  now  no  cryes  or  entrea- 
ties will  prevail  with  the  Judge;  the  finner  and  the  fire  murt 
keep  one  another  company  -,  he  who  would  not  weep  for  h's  fins, 
muft  bumetoi  them;  and  it  is  everlafiing  fire.  The  three  chil- 
dren were  thrown  into  the  fire  ,  but  they  did  not  Ray  ill  long; 
The  King  cane  near  to  the  mouth  of  the  burning  fiery  furnace, 
and  f aid,  Co™*  f^th,  Dan.  3.26.  but  the  fire  of  the  damned 
is  everlafiing;  this  word  ever  breaks  the  heart ;  length  of  time 
carnot  terminate   it  \  a  Sea  of  tears  cannot  quench  it.    The 

wrath 


Serra.  2  5 .      The  Day  of  Judgement  affirted.  6 1 5 

wrath  of  God  is  the  fire ,  and  the  breath  of  God  is  the  Bellows 
co  blow  it  up  to  all  eternity.  O  how  dreadfully  tormenting 
will  this  fire  be  !  to  endure  it  will  be  intolerable,  to  avoid  it 
willbeimpo&ble. 

life  1.  Let  me  perfwadeall  Chrifiians  to  believe  this  Truth, 
that  there  (hall  be  a  day  rf  judgement.  SccJtf.  n.  9.  gsjoyse  Mj  1. 
O  yov?:<7  martin  thy  youth ,  and  let  thy  heart  cheat  thee  in  the 
da) e s  of  thy  y/Kth  ,  and  walk^  in  the  wayes  of  thy  heart  ;  but 
know  than  that  for  a  tit he fe  things  Cjodwill  bring  thee  Into  judge- 
ment. This  is  a  great  Article  of  our  faith  ,  that  Chriit  [Ml 
come  to  fudge  the  auick^  And  th:  dead ;  yet ,  ho.v  many  live  as 
if  this  Article  were  blotted  our  of  their  Creed/*  we  have  too 
many  Epicures  and  Arheifts ,  who  drown  themfelves  in  fenfual 
delights ,  and  live  as  if  they  did  not  believe  either  God ,  or  day 
of  judgement ;  the  Lucianisls  and  T/atonifts  deny  the  immor- 
tality of  the  foul;  the  Thotinians  hold  there  is  no  Hell.  I 
have  read  of  the  Duke  of  Silecla,  he  was  fo  infatuated  ,  that  he 
did  not  believe  either  God  or  Devil*;  I  with  there  be  not  too 
many  of  this  Dukes  opin;on.  Durft  men  fwear ,  be  unchaft,live  *UfaM aieo  m% 
in  malice.,  if  they  did  believe  a  day  of  judgement?  Oh,  mingle  {^sZqT' 
this  Text  with  faith,  the  Lord  hath  appointed  a  day  in  which  he  fuperos  effe  di- 
will  judge  the  world  ;  There  muft  be  fuch  a  day  ;  not  only  Scri-  cat. 
pture,  but  reafon  confirms  it^  There  is  no  Kingdom  or  Nar- 
on  in  the  world,  but  have  thei%eflions,  and  Courts  of  Judi- 
cature ;  and  Godwhofets  up  all  other  Courts ,  fhall  not  he  be 
allowed  his  ?  that  there fh all  be  a  day  of  judgement,  is  en- 
graffed  by  nature  in  the  confciences  of  men.  Peter  CMe.rtyr 
tells  us  that  fome  of  the  Heathen  Poets  have  written  ,  that  there 
are  certain  Judges  appointed  (  Minos ,  Radamanthw ,  and 
others  )  to  examine  and  punifh  offenders  after  th;s 
life. 


Vfe  2.  See  here  the  fad  and  deplorable  elhte  of  wicked 
men;  this  Text  is  as  the  hand-writing  on  th'  wall ,    which  may      Ur 
make  their  knees  to  [mite  one  again  ft  another^   Dan.  %.  6.     The 


wicked  fhall  come  to  judgement  ^  but  they  [hall  net  ft and  in 
■judgement ,  Pfa.i.  %.  in  the  Hebrew  it  is  rj^p^  m1?  they  fhall 
not  rife  up.    When  God  ihall  be  deck'd  with    glory  and  Maje- 

Kkkk  2  fty, 


6\6  The  Day  of  Judgement  ajfe rted.       Serm.  2$« 


fty,  his  face  as  the  appearance  of  lightening,  his  eyes  as  Lamps 
of  tire ,  and  a  (Word  of  jultice  in  his  hand  ,  and  fhail  call  the 
(inner  by  name,  and  fay,  Stand  forth,  anfwer  to  the  charge 
that  is  brought  againft  thee-,  what  canif  thou  fay  for  thy  pride, 
oaths,  drunkennelfe  ,  &c.  thefe  (ins  thou  haft  been  told  of  by 
;ny  Mmiliers,  whom  I  fent  rijixgnf  early  0  an  A  going  to  bed 
,  late* ,  but   thou  didit  periift  in  thy  wickednefs  with  zneck^of 

*  \LVt 1.        if***  i  a  brow  of  brail  *■>  an  hear:  of     ft  one   ;    all   the    tools    I 
"£zek.36.*4l.  wrought  with  ,  were  broken  and  worn  out  upon  thy  rocky  fpi- 
rit ;  what  canit  thou  fay  for  thy  felf  that  the  fentence  fhould  not 
paffe  ?     O  how  amazed  and  confounded  "will  the  (inner  be  !    he 
will  be  found  sfeech/e(?y  he  will  not  be  able  to  look  frs  Judge 
^Job  31. 14.      in  the  face,     "fob  ji.  14.  What  then  frail  1  do  when  G^d  r.feth 
up  <*    and    when    he  vipteth  ,    what   (hall    I  anfwer    him  ?    O 
wretch  ,    thou  that  canft  now  out-face  thy  Minifter  ,    and    thy 
godly  Parents  when  they  teli  thee  ot  fin  ,    thou  {halt  not  be  a- 
ble  to  out-face  thy  Judge-    when   God  rifeth  upy  the  (inners 
^  Gen,  4. 6.        countenance  will  be  fain  *  ;   - —  and  when  he  vifiteth9  what  (hall  I  an- 
fwer h.m}  Not  many  years  (ince  ,  the  Bifhops  did  ufe  to  vific  in 
their  Diocefie  ,   and  callfeveral  perfons  before    them  as  cri- 
minal j  all  the  world  is  Gods  Diocelfe ,  and   fhortly  he  is  co- 
ming   his  vilitation,  and  will    call  men  to  account.     Now, 
when  GocJ  fhall  viiit,    howfhall  the  impure  foul  be  able  to 
anfvver  him  ?    1  Tn.4.  1 8.  Wbjre  \h all  the  ungodly -and  the  fin* 
net  appears  ?    Thou  that  dyeffn  thy  (in  ,  artfure   to  be  caft  at 
the  Barre  ;   Join  5.18.   tie  that  believethnot ,  is  condemned  a'- 
ready;    that  is ,  he  is  as  fure  to  be  condemned    as   if  he  were 
condemned  already ;  and  if  once  the  fentence  of  damnation  be 
+A  dexhis  e-  paffed ,  miferable  man,  what  wile  thou  do  .?  whither  wilt  thou 
runt  psccata     CQ  *  ?   \\ijc  thou  leek  help  from  God?  he  is  a   con  fuming  fire  $ 
ffilMtfaitflto1'***  feek  help  from  the  world  ?  it  will  be  all  on  fire' about 
dJmonhJubtusdiez',  from  the  Saints?  thofe  thou   didft  deride   upon  earth  >% 
hmenium  cha-  from  the  good  Angels?  they  defietheeas  Gods   enemy  ^  from 
it ixf-erniydefu-  tne  Dac|  Angeis  ?  they  are  thine  Exectuioneri  •,  from  thy  confei- 
per  jitfex  ''-'-encep  there  is  the  worme  that  gravw ;  from  mercv  I  the  Leafe 
fiiS^Sl  is  n<n  ouc-    °  rhe  horror   M-MUfc  defpaire  which  willfeize 
m  confchm':a  upon  Tinners  ar  that  day  !  oh  the  fad  convulsions!    their  heads 
urc?is   be* mi   fhall han°  down ,  their  cheeks  bluili,  their  lips    quiver,    their 
ferpeccitorquo^nds  (hake,  their  coilcience  roar ;  their  heart  tremble.  YYhac 

fugies  I  Anfcl.  ftup^; 


Serm. z 5 •     the  Day  of  Judgement  afferted.  6ij 

ftupifying  Phyftcktuth  the  Divii  given  to  men,  than  they  are 
intennble  of  the  danger  they  are  in!  the  cares  of  the  werid 
have  fo  filled  their  head  ,  and  the  profits  of  it  hath  fo 
bewitched  their  heart,  that  they  minde  neither  dea:h  nor 
judgement. 

Vfe  3.  Exhort  At  Ion.  i.  Branch.  Pofleffe  your  felves  with  the      Z)fe  ^ 
thoughts  of  the  day  of  judgement;  think  of  the    lblemnicy  and    £xEbrtat 
impartiality  of  this  Court.     Feathers fwim  upon    the    water,  T    branch 
gold  finks  into  it;  J  Ighc^  feathery  fpirits  floate  in  vanity,  but  fe- 
rious  Chriftians  fink  deep  in  the  thoughts  of  judgement;  many 
people  are  like  quick-filver ,  they  cannot    be  made  to  fix.     If 
the  Ship  be.  not  well  ballafied ,  it  will  foon  overturn;  the  rea- 
fon  why  fo  many  are  overturned  with  the  vanities  of  the  world, 
is  becaufe  they  are  not  well  ballaited  with    the  thoughts  of  the 
day  of  judgement.     Were  ami  to  be  tryed  for  his  life  ,     he 
would  bethink  himfelf  of  all  the  Arguments  he  could,  to  plead 
in  his  own  defence  ;    we  are  all  fhortly  to  be   tryed   for  our 
fouls-    while  others  are  thinking  how  they  may  grow  rich  ,  let 
us  bethink  our  felveshow  we  may   abide     the  day  of  Chrifts 
coming.     The  ferious  thoughts  of  judgement  ,    would   be  ,  i. 
A  Cur  ben-bit  tofinne  ;   ami  dealing  the  forbidden  fruit,  and 
the  Aftizes  fo  neare?     2.  A  ffur  to  holinefle  \     1   Pet.  3.  10.  *NiI)iIefl  quo* 
Bp.t  the  day    of  the  Lord  will  come  as    a  'Thief  in    the  nioht ;  magx  profic'ut 
feeing    then    all    thefe    things    foall    be    dijfohed  ,     what  man-^vitamhonc- 
ner     of     Perfons     ought    ye    to     be     in    all    Holy     Ccnzerfa-^m&c'hmb' 

tlOH    ? 

2.  Branch.  Let  us  folemnly  prepare  our  felves  for  this  lafl:2.  Branch. 
and  great  Trial  !  that  is,  byfetting  up  a  judgement-feat  in  our 
own  fouls  ;  let  us  begin  a  private  Sefiions ,  before  the  Aflizes-, 
it  iswifdometo  bring  our  fouls  firft  totryaL  L.-m.  ?.  40.  Let 
w  fearch  and  try  oar  waycs  ;  let  us  judge  our  felves  according 
to  the  Ru'eof  the  Word  ,  and  let  conference  bring  in  the  Ver- 
dict. The  Word  of  God  gives  fcveral  Characters  of. a  man 
that  fhall  beabfoived  at  the  d.iy  of  judgement ,  and  is  fure  togo 
10  Heaven. 

1.  Character  is  humility,     fob  22.  29.   The    Lord   will  fiveh.  Cbaraffitif 
the  humble  prfon.    Now,  lee  conference  bring  in  the  Ve'dicl:^ 

Chri-- 


6 1 8  Tfoe  £><y>  af  Judgement  ajferted.       Serm.  25 


ChritUan ,  arc  thou  humble?  not  only  humbled,  but  humble  > 
doftthou  ejiesm  others  better  than  thy  J  elf}  Phil.  2.3.  doft  thou 
cover  thy  dudes  with  the  vail  of  Humility  .?  -zsMofes  put  avail 
onhistacewhenit  fhined  ^  it'  confcience  brings  in  this  Ver- 
dict ,  thou  art  lure  to  be  acquitted  at  the  laft  day. 
.'-  2.  Character,  love. to  the  Saints.     1  John  3.  14.  Wekpowthat 

g,  gra  cr.  ^  have  pajfed  from  death  tint 0  life  ,  becaufe  we  hve  the  Brethren. 
Love  makes  us  like  God ,  ijchnq.  19.  it  is  *  rad:x  emm-m 
*'  virtutum  ,  the  root  of  all  the  graces.  Doth  confcience  vvitnefs 
this  for  you?  are  youperfum'd  with  this  fweet  fpice  of  love? 
do  you  delight  m  thofe  who  have  the  Image  of  God?  do  youre-i 
verence  their  graces  ?  do  you  bear  with  their  infirmities  ?  do  you 
love  to  fee  Chrifts  picture  in  a  Saint ,  though  hung  in  never  fo 
poor  a  frame?  this  is  agoodfign,  that  thou  fhaltpafs  for  currant 
at  the  day  of  judgement. 

3.  CharaVtery  a  penitential  frame  of  heart.     csffts  11. \%.Re- 
p  Cb&afte?.    ychtance  mtolife.     Repentance  unravels  fin  ,  and  makes   it  not 
to  be  ^  Jcrem,  50.  20.  In  thofe  dayes  he  iniquity  of  IfraelfhaU  be 
fought  for,  and  there  fhali  be  none.     A  great  ball  of  Snow  is  mel- 
ted and  wafhed  away  with  the  rain;  great  finncs  are  wafheda- 
vvay  by  holy  tears.    Now  can  confcience  bring  in  the    evidence 
for  thee?  doft chou tune  the  penitential  firing?  thou   that   haft 
»  6). ;  r„r,*„*    finn'd  with  Peter,  doft  thou  weep  with  Peter*  ?  and  do  thy  tears 
tsvktrmer-    drop  from  the  eye  of  faith  ?  this  is  a  blefled  hgn  thou    art  judge- 
ramem,/equere  ment-^Eoof ;  and  that  when  thy  in'qu: ties  fhali  be  fought  for  at 
panrtentem.       the  laft  day,  they  fhali  not  be  found. 

^mbrof  ^  Charatter,  Equity  in  our  dealings;  7*/*.  24.3,4.  whofr.dl 

4'  '  afcend  into  the  hill  of  tne  Lord?   mundus  vo'is,  he  that  hath  clean 

hands.  Injuftice  doth  fully  and  defile  the  hand  ;  what  faith  con- 
fcience ?  is  thy  hand  clean  ?  it  ;s  a  vain  th  ng  to  h  M  the  Bible  in 
one  hand,  and  falfe  weights  in  the  other.  Beloved,  if  confci- 
ence upon  a  Scriprure-tral ,  give  in  the  ^  erdift  for  us,  it  is  a 
Weffedfi  ;nthat  we  ("hall  lift  up  our  heads  wiihboldnefle  at  the  laft 
day.  Confcience  is  Clods  eccho  in  the  foul  ;  the  voice  of  con- 
(bence  isthe  voice  of  God  ;  and  if  confcience  upon  an  impar- 
iIohn?n  U1^rial  doth  acquit  us,  God  will  acquit  us.  1  John  :,  21.  Jf 
'**..  0  r  lea  t  ) ondewndt*  hot ,  then  hav:  we  confidence  tnv.rds  God.  If 
we  areabfolved  in  the  1  wer  Court  of  confcience,  we  arefureto 
be  abfolved  at  the  laft  day  in  the  High  Court  of  Juftice.     It  were 

a 


Serm  .  2  $ .      The  Day  of  Judgement  afjerted.  6 1 9 

a  fweet  thing  for  a  Chrift  an  thus  to  bring  himfelf  to  a  Trial.  $e~ 


xeca  tells  us  of  a  Rornane,  who  every  day  ca  Jed  himfelf  to  ac- 
count ;  quod  malum  (anaSli  ?  what  infirmity  is  healed  .?  where- 
in arc  thou  grown  better  ?  then  he  would  lie  down  at  night  with 
thefe  words ,  O  quant gratw  fom;,w  \  O  how  fweet  and  refreshing 
is  my  fleep  co  me  ! 

Ufe  4.  Here  is  a  fountaine  of  Confohtioa  opened  to  a  believe r-    uf 
and  that  in  three  Cafes.  ' -J 


lonfolatien. 


Ci.Difcouragmgfear. 
In  cafe  ofs  2.  Weakneiie  of  grace 


i,i, 


c  3.  Cenfures  of  the  world. 

F.rft,  Here  is  comfort  in  cafe  of  difcouraging  fear.    Oh  faith  a       Carc  l 
bel-ever ,  I  fear  my  grace  is  not  armour    of  proof  ;   I  fear   the 
caufe  wii!  go  againft  me  at  the  laftday;  Indeed,  fo  ic  would  if 
thou  wert  out  of  Chrilt ;  but  as  in  our  Law-Courts  ,   the  Client 
hath  his  Atturney  0:  Advocate  to  plead  for  him,  fo  every  believer 
by  virtue  of  the  intereft,  hath  Chrift  to  plead  hi  \    Caufe  for  him. 
I   ;oimZ.  1.  If  any  ma*  fin  *  we  have  an  Advocate  with  the  Fa- 
ther, fefw  Chrift  the  right,  om  ;    What  though  Satan  be  the  ac-  l  '°  n 
cuter,  if  ChrUi  be  the  Advocate?     Chrift  never  loft    any  Caufe 
he  pleaded;  nay,  his  very  pleading  alters  the  nature  of  the  caufe; 
Chr  ft  will  rtiow  the  debt-book  crofted  with  his  own  blood ;  and 
it  is  no  matter   what    is    charged  ,  if  a;l  be  dif charged;   here's      ^, 
a   Believers     Comfort    ,     his    Judge    will     be    his    Advo- 
cate. 

Secondly,  Here  is  comfort  in  regard  of  weakneffe  of  grace;  a  r 

Ch.iftian  feeing  his  grace  fo  defective,  is  ready  to  be  difcou- 
raged  •  but,  at  the  day  of  judgement ,  if  Chrift  finde  but  a  dram 
of  ftncerity,it  fhall  be  accepted  ;  if  thine  be  true  gold,  though 
it  may  be  light,  Chrift  will  put  his  merits  into  the  Scales,  a  ) 
make  it  pafle  currant;  he  that  harh  no  finne  of  allowance, 
fhall  have  graines  of  allowance  ;  I  may  allude  to  that,  <^Amoi 
9.  p.  Ne  Uf.ll.t6  in  t  err  am  ,  jet  fhall  not  the  Laft  grain  fail  to 
ti  c  ca  th.  He  that  hath  but  a  grain  of  grace,  not  the  leaft  g;rain 
fall  fall  to  Hell. 

Thirdly, 


620  The  Day  of  JtidgemMafferted.     Serm.a5 

c<ife  3.  Thirdly*  ic  is  comfort  in  cafe  of  Cenfures  and  flanders;  the 
Saints  go  here  through  ftrange  reports ,  ,/)<*  </WpH/u/^  ***  ©uwpte, 
a  Cor.  6\  S.  John  haptifts  Head  in  a  Charger,  is  a  common  difh 
now  adayes  •,  Vis  ordinary  to  bring  in  a  Saint  Beheaded  of 
his  good  name;  but  at  the  day  of  judgement,  Chrift  will  unload 
his  people  of  all  their  injuries ,  he  will  vindicate  them  from  all 
their  calumnies.  Chrift  will  he  the  Saints  Compurgator ;  he 
.  at  that  day  will  prefent  his  Church  fine  macula  &  ruga ,  *  not  ha~ 

P    *      '    vingfyrtorwrwkje. 


p. 


OF 


-erm.Q6. 


Jicj& 


OLMlS 


6^1 


mm 


JJL^L 


lllllti 


-2.  -3L 


O   F 


HELL 


Mat  th.    25.  41. 

Then  JbaJl  he  fay  alfo  unto  them  on  the  left 
handy  Depart  from  me  ye  Cur  fed  into  ever- 
Uftingfire ,  prepared  for  the  Divel  and  his 
Angeh. 


F  any  in  the  broad  way  upon  the  hearing  of 
this  terrible  Text,  {lull  fay  to  me,  as  the  De- 
vils in  the  Gergefens  faid  to  our  Saviour,  Art  , 
thm  corns    hither   to  torment    m   before   the  j^jaCi  g^      t 
time  ?  I  fay  no,  but  to  warn  you  to '  flee  from 
the  wrath  to  come ;  and  reduce  you  from  the 
broad,  into  the  narrow  way ;  for  all  the  while  ~  '  **  t?t    . 
you  are  in  a  ftite  of  nature,  going  on  in  fin  againft  God,  you  do  *"    7*  l*y  T4* 
but  wrong  your  own  fouls  \   and  by  hating  wifdo  me  love  death,  pr0v.8.ulr. 
yea,  eternal  death,  though  you  like  not  to  hear  of  ir.    Let  not  Rom.  6.  ult, 
prejudice  takeaway  your  judgement;  and  then  a  Boanerges  *  >*Mark  ,    i7# 
a  fon  o[  thunder  co  day ,   may  fie  you  to  give  better  enter-  w^  joh,'  iz! 

L 1 1 1  tainment  ufi 


622  Of  Hell.  Serm,2& 

^  *&.        ,  tainment  to   a   Barnabas  *  ,    a    fonne    of    Confolation    to 

7^/ftS   4.  16.    morrovv 

r'4'  '     For  my  parr,  I  hope  I  am  not  ftudious,  neither  do  I  expecl  to 

Gal    x    10.    pleafe  wcnjxi  treating  on  this  fevere  point ;  their  cenfure  is  a 

1  Cor  J  4.  3.   /*»*//    king  to  me,  if  I  may  approve  my  felf  the  feryant  of  Chrift 

our  Judge,  vvh'th  I  fhall  endeavour  in  not  erring  from  thefcope 

of  thishs  lafi  jer.tcKce  in  my  Text,  wherein  we  have 

Text    divi-      i.  The  perfons  fentenced  or  judged ^  viz,,  the  wicked  defcribed 

ded. 
'£$  Ivwvfxcof  ,       [fituon  [  on  the  left  hand.  ] 

«  **?W  ^  tneir  \  condition  [  curfed.  ] 


vol. 


.    2.  The  perfon  fentencingi  viz.  Chrift  who  is  Lord  Chief  Juftice 
of  all  the  world,  [  me.  ] 

%.Th?  pttni foment, or  [entente  :tfel{  pronoun  :ed  by  this  Judge  who 
cannot  but  do  right; name  I)  QDepartfrom  me  into  everlafting  fire 
prepared  for  the  Divel  and  his  Angels  ~|  from  God  who  hata  no 
beginning,    into   Heh    which  .  hath   no   end;    noting  the 

**  *    nfl  Lo(?9  [  Depart  from  me,  ] 
***"•  '  ?  \5^,Linto  everlafting  firc,&c] 

Where  we  have  Heii  Torments  fet  forth 


ftr. 

td  quern 


C  quality .,  r  extremity 
by  their^       & /     c-r 

CJxamity,  f  eternity. 

y  their  inflammation,  [  fire.  ] 

X%SSx**tt&1  aggravated  by)  £^^*y*^FJ2« 

I  (  and  his  AngeK  ] 

fx)  Etern,:tv,which  makes  all  Hell  indeed,  [  everlafting  fire.  ] 

Take  the  fumme  in  this  Proportion. 

'^ottrine.         ^e  WIC^  fall  depart  from  fhrifi   into    the  greatest  Tor- 
ft  u     merits* 

fcftal,  9,  17.      Orifyouvvillhaveiclhorcer,tafceitin  Davids  mrds.  {a) 

The 


! 


Serm, 26.  Of  Hell,  £  ?  3 

The  wicked  pall  b:  turned  inV  I!'!!. 

1  ihall  endeavour  ro  prepare  this  for  Application^  Explication^ 
and  Confirmation. 

1.  Tie  Sub jett>  [ the  wicked.  ]  u  e.  All    ungodly    men  and  1. 
women  who  dye  in  their  fins,  unclean  ,    ttnf. whiffled  \    who  ^R^<   *r.  17* 
#0f  9^,nor  °bey  the  (Jojpe?;  the  Goats  on  Chrirts  left  hand,atthe  J  —p-;^"^10, 
great  day  in  my  Text  denominated  [  the  curfed  *  ]  with  a  dreadful  Colof.  ?.  ^ 
execration,  dereded  of  God  with  abomination,  anddefti  ;atcdto  *  0/  'ygf-mfe. 
allmifery  without  remedy.                                                           p\ni  ^t^> 

.      ,      ,      .       ,       _  m  exec, w  10   ho-, 

renda  &  abommmia.    Camerarius  &  Gcr   Harm.  Evane- 

2.  7**  Pr:dicatej  [the  greateft  pmiffuncht]    or  Hell,  of         2, 
which  I  (hall  fay  fomewhat  to. 

Firh\  The  mmey  #*//,anfwering  to  the  Hebrew     ViNty     ^/;f.        rtmkgfi 
o/y  and  the  Greek  rlfM«i  which  though  the  former  primarily  W**\  . 
fignihes  the  £^z^  ;     and  the  latter    the  W/y  *f  the  (on  f 
Hiwrnon^  yet  they  do  (  alfo  )   fignifie  extream?  and.  eternal  tor- 
ment', efpecially  the  latter  in  the  newTeftament ,   b  EU  ikw*v.    Mar.   <. 
where  Chrirt  fpeaks  (  b)  of  the  whole  boh  being    *?>  50,  with— —v.  2,. 
cart  ***  //*//, (the fiery  Hell)  which  i*/*r^  explains   r!^nS^!'  -     .> 
to  be  ^fW^U Hence  our  Saviour  eife-  ^^^ttl^! 
where  bids  fear  him  who  is  able  to  azttxoy  foulandbo-  i  Mat>  I0#  a8i  23,  15.55. 
^  e#  tierr* ,  19  //<?//.   (^)  Men  could  not  caft  the   Luke  12.  y. 
yW  into  the  proper  Qthinnom ,   but  God  can  cart        l)7^'  fourth. B,U\. 
that  into  #>//  after  the  body  is  killed ;  which  feve-        /  Hjerur  ramph  ' 
ralof  the  Ancient  Jw/'/fr  2>?fl*r/  *  apprehending,   in  &n.3,iit  pjfvavh 
they  did  by  Gehmnom  Metaphorically  defcribe  r/*   GchennamimpYobis,MjptHr9 
infernal  fire;  as  the  Learned  *  have  proved,notwith-  /*«/*.   JI3JHN  cH. 
ftanding  what  is  faid  to  the  conc;ary,in  than  ^cwW-  %   i>.  cheitomxus,  Ee^a 
£/*Treatife  of  Hell,(juttly  fentene'd  to  be  burnt  about  Scapula ,  Minfhaw,  ujhcrl 
two  years  ago)  (  wherein  the  Jefmted -Pen-man  *,  ^H^Baxtorf.  Lcx.Ttfm. 
whither  out  of  ignorance  or  malice,or  both,  hath  mort  **»**?>  rio-a*  Sw.  Sc 
flumefully  wronged  our beftAuthours.     But  could   r^ZZiawmn'a 
he  and  any  others  (  which  they  cannot)  evade  the   adEphef4.  *   *" 

Tr«piV*/ unification  of  <Cy<?^#»4  ;yetall  theftrength  s%r.  Loni  printed  16 w. 

LIII2  of 


624  °f  HeU-  Serm- *6- 

of  their  Arguments  to  fhake  and  remove  Hell  Pillars  ,  will  be 
but  juft  enough  (as  it  fared  with  Sampfin  in  a  far  more  lawful 
Ju<5g.M£3i8.  undertaking,  when  tie  {hook  the  Ti  liars  of  the  konfe  in  which 
eMac.7.13.  the  phii'iftwes  were)  to  pull  down  the  rotten  Fabrick  of  their 
£  ~  22,  I2,  hellifh  Tenet  upon  their  own  Pates ;  (k'h  there  are  abundantly 
9  43g  more  of  Scripture  exikefTions  noting  an  extreame  and  eternal  mi- 
fcMar.  23.35.  ^ery  afcert  his  iii'e  is  ended  ^  viz>.  Deflruttion  byway  of  eminen- 
?f..4fiCy":  (e)  utter  davkneffc,    vvhere  weeping  and  wailing, and  gnajh- 

lyetb  mi  ;    (g  )  dam- 
erns.l  fire '^chains ,black^ 
.  if  on  where  the  fpirks  of 
1^.  the  difobedient  be  ;   (/)   wr**/-/?  ro  rww,   (m)  the  furnace  of 
m  1  Thcf.i.  10.  fire,  (n)  thijecond  death,  bottom  left  fit  ^ }  Lite  of  torment,  lake  of  fire 

..  J  •  5*  *?#d(  brimfione.  { 0  ) 
oRcvJii4^  Secondly,  T£*  #<8f/ire  of  Hell  may  be  thus  defcribed  ;  'tis  no 
9.  2. &  1 4.  i  o.  leffe  tnan  r^  eternal  and  fe .  ond  death  in  its  latitude  ,  as  offo/ite  to 
&20.10.&  19.  eternal  life  ;  i.e.  The  moft  miferable  pate-  of  the  wicked, where- 
20.  &  21  8.  /'#  ^^f  ^£  everlafiingly  fefarated  from  the  fight  of  Gody  and  all 
2"  comfortable  good,  locket  uf  in  chains  of  darkneffe  under  thefrefky 

la  of  Hdirlpti*  llVely  a?d  *9*$»&  J'*fe  °f the  wr*th  °fGod,juflly  kindled,  and  t  on- 
tinually  flaming  againfl  them  for  their  fins,  and  according  to  th? 
meafnre  of  thi  m,  fo  that  they  are  filled  with  never  a  afing  hor- 
rcrs  of  confidence,  and  f cor  eked  in  foul  and  body,  with  ftch  grie- 
vous flames  as  will  for  ev  r  torment,  but  never  c  on j time  them  fo 
an  annihilation. 
The  defcrm.ox.  More  particularly  this  Defcription  fuggefts  two  things  agree - 
***  abletothemjalreadynctedinthe  Text  further  to  be  explained  j. 


U.  the  /  ^Mj*  hJdf- 
\  *r  roper  tics  of  it. 


vi*>.  tne  <  <~    -      •       £' 
\  T  roper  tics  of 
r,  Punfkmenc  ■  '  ' 

Vdamm*      (1  .)The  fnni]b,v  nt  it  fclf, to  which  the  wicked  are  adjudged,  and 
bena.l  c  tvffe ,   abfence  of  infinite  mercy. 

-  nrt:;-  that  is  the  fain  of  2  the 

wfcvtgti  cltt*  2  Senfe,    prefence  of  unfpeakable  mifery.. 

'Abiaendi,  ?n  i.  The  fam  of  I ■■•/?,  the  7  nvation  of  ail  good  ;  Vefartfremim 
ilLnd  7r«  quo  fays  Chr'ft,  get  ye  gone  fro  n  my  prefence  into  your  proper  p  ace; 
wferm.Gcrh*  aWay  with  you,  here  is  no  comfort  for  you  5  Depart  from  all  the 

good. 


Serm.26.  Of  H*U.  625 

good  you  were  once  (  while  on  earth  )  invited  to  have  in  me,and 
with  me  in  heaven ;  yea,  and  from  that  you  chofe  and  preferred 
before  me ;  you  muft  now  lofe  all  real,  and  all  you  and  others 
,  reputed  good  things,  whither 

[1.]  Natural^  (  your  fins  will  go  along  withyouj  but    all 
your  pleafures,  profits,  honours,  with  the  vain  hopes  of  greater 
content  in  your  finful  courfes  will  leave  you.     The  covetous  Cor- 
morant fhall  not  have  fv's  bags,  nor  .he  ambitious  his  honour,  nor 
the  voluptuous  his  pleafure ;  Judas  left  his  fiver  which  he  pn-  ^s  ,  lg 
zed  more  than  our  Saviour;  Ht.man  his  h,mur  ;    the  deceafed 
Gentleman  in  the  Gofpel  his  deliciom  fare ,  with  which  he  had 
pamper'd  himielf  in  his  life  time,  and  glad  he  would  hjve  been 
upon  his  importunate  begging  to  have  had  one  drop  of  water  from 
the  end  of  Lazarus  his  foreft  finger,  to  cool  the  tip  of  his  tongue, 
when  he  was  tormented  in  flames ;  but  alas  !  he  mult  remain  de- 
prived with  this fharpanfwer,  ^member  that   thou  in   thy  life  Luk.i 6.14,1$ 
time  received  ft  thy  good  things.     Though  wicked  men  be  Robiis  with  JanM'f- 
and  Traytorsto  God,  yet  here  he  gives  them  meat  and  drink  to 
keep  them  alive  for  a  time  ;  he  deals  not  with  them  as  the  cruel 
Duke  IX  <*Ava  did  with  his  prifoners ,  whom  he  fhrved  after 
he  had  given  them  Quarter,  faying,?/;^/?  I  promised  your  lives* 
I  prom  if ed  not  to  fin de  you  meat  :   He  gave    <^g)ft    to   Nebu- 
chadnezzar y  and  vaft  Dominions    to   A  'exahdr*  ;  but   in    ; 
wicked  men  fhall  be  deprived  of  all.     There  they  fhall  have  no 
houfes^noz  lands ,  nor  money  /,  nor  good  ch<ar,  nor  mirth^  cor 
credit^  nor  f  iendsy  nor  fervants ;   no  itately    Italian  Palaces  , 
no  rare  Coaches  of  ^aples  draw    by  theHorfesof  Bxrbary  ;  no 
artificial  wares  of  Quint aio  and  Alexandria  ;  no  Indian  gold ; 
no  Bi  nager  Diamonds;  ro  Scyt  ;an  Emraulds  ;    no  TopAz.es 
of  Ethiopia;  no  Mo'ucca  fpices ;  no  Canary  Sacks  nor  Su- 
gars ;  no  Canie  oi'es  ;    no  fpanifh  fwect  meats;    no   French 
wines  ;  no  V  Izets  nor  7//?  ?,  nor  Scarluyno:  purple  deaths, 
but  purple  flames. 

[  2.  ]  Spiritual  good  th'-ngs  they  hid  here,  and  mivht  have  had 
in  common  with 'he Saints;  in  Hell  no  offers  of  Chrifl  ,   nor 
p.rilonb)  him;  no    Pr  rchers    nor  fromifts  ,  nor  p  JJibilitv  of  I  *£?*** r*' 
heaven,  as  there  was  here  in  the  w  ckeds  apprehenhons,  which  saims  rt #.. 
wllbe  .xcetcir.glyen'ightened  to  fee  what  they  are  deprived  of; 
yet  then  can  fee  no  ndls  of  falvntiov}on\y  the  fit  of  damnation. 

ll.]Eter- 


6x6  Of  Hell.  Serm.76. 


[3.]  Eternal  good  things ;  the  wicked  lofe  God  himfelf,  and 
heaven  with  him ;    oh    unfpeakable  loffe  to  the  undemanding 
foul  !  infinite  lofi  \  to  want  an  infinite  good ,   to  be  feparated 
from  the  chief  good  !  t-o  depart  from  God,  this  is  a  molt  fad  de- 
Inhis  medita-  parture,  the  word  of  all  (as  Reverend  and  Learned  Bolton  well 
tions  on ^the    oDferves  from  the  Ancients)  'tis  true,wicked  men  cannot  depart 
iWs!  from  Gods  e fence  v  for  he  is  efentially  in  Hells  but  they  depart 

Pfal!  139.  8.    from  his  comfortable  pre  fence,  not  to  fee  God,  nor  to  have  one 
Hebr.  11.14.  comfortable  glance  at  the  great  Creator,  merciful  Redeemer,znd 
gracious  Santlifier.     And  with  this  loffe  of  lofles,  they  are  de- 
prived of  heaven,  and  thofe  admirable  perfections,  and  ravirhing 
beauties,  with  which  theSpoufeof  Chrift  is  for  ever  endowed, 
Mat. »?.  10.     and  are  fbttt  out  with  the  foolifh  Virgins  from  thofe  inconceivable 
with  c%>ii>ii  pictures ,    and   joyes   which   are  at   Gods    right    hand    for 
Pfal.  16.  ix.     evermore% 

2.  The  pain  of  fenfe ;  Depart  from  me  faith  Chrift,  whither 
mav  the  darned  fay  .?  why  from  my  face  into  thz  fire   of  Hell  ; 
not  a  purifying,  out  a  tormenting  fire  ;  in  the  hi\  zerfe  called 
^.?\Ik*w%  ever^  ^i*£  fire>  mmy  Text  [the  fire]  as  more  notable  than  a- 
&tdvw.  ny  other;  but  what,  and  where  this  fire  is,  I  have  only  this  to 

ro  Trwp.  fay  negatively ;  neither  the  fire,  nor  place  of  Hell  are  meerly 

Mi)  ToivwCn-  fantaiiical  or  imaginary  ;  i.e.  fuch  only  as  have  their  being  in  the 
7atAwic*jrm v  operation  of  theminde;  but  pofitively,  that  both  are  real,  fuch 
aM*  ma*,™_  as  have  a  certain  ;  hyfcal  being ;  however  Scripture  gives  me  not 
wg^Chrylf    a  warrant  diltinftly  and  demonftratively  to  particularize  of  what 
Hom..  31.  mkjnd,  and  where.    Some  ftyle  this  more groflfe  part  of  Hell  puni- 
Koai.15.         fhment  poftive,  vexation  and  torment,  confiderins;  it  concretely^ 
yet  abfirarhlvely  conhdered,  even  the  pain  of  fenfe  may  b-  pri* 
votive;  as  theie  torments  deprive  a  man  of  that  due  perfection 
which  would  otherwife  be  in  him;  ex.gr.  though  the  fenfible 
Sdmmdui  est  vexation  of  a  man  in  a  Cauldron  of  fcalcung  liquor  be  in  the  ma- 
awmal ^  v'wens  terafyj  0f  [t  p0firive  ;  yet  the  formal  nature  of  that  puniftiment 
nonTombmw '  ?rectIety  confidered,  lies  in  this,  that  the  fcalding  takes  away  from 
lfid.  ^  man  fame  perfection  belonging  to  him,  elfe  thelfcalding  li- 

quor would  be  no  more  an  evil  to  him,  than  fire  is  to  fozSalamnn- 
Exer  citations  <lcr  ;  for  'tis  impoifible  (  faith  the  Learned  Barlow  )  that 
de  malo.  [Y.onld  be  evil  to  a  man,    which  does  not  in  fome   refyett   make 

him  wcrfe  -,  as  that  which  does  not  deprive  him  of  any  per- 
fection cannot  do,  and  by  confequent  could  not  be  evil  >  this 

I 


Serm.a6.  Of  Bell.  627 

I  only  premife,that  I  may  not  be  underflood  by  any  to  have  a  mind 
to  cavil. 

There  are  three  things  requifite  to  constitute  the  nature  of  this  Rccpfoe  to 
pain  of  fenfe.  the  pain  of 

[  1.  ]  7 he  real  prefence  of  all  evil)  that  which  fome  terme  the  ^cnf*e  three 
f option  of  allhorrour,  anguifti  and  vexation  ^  fome  refembiance  tJl:ngs« 
we  may  have  of  it,  by  fuppofirig  what  the  perfon  futiains,  who  is 
caft  into  a  furnace  of  fcalding  lead  or  brimftone,  ftill  remembring 
that  all  the  tortures  whichever  feezed  upon  all  the  fenfes  of  any 
body  in  this  world,  are  butihadowy  refemblances  of  this  more 
fenhble  part  of  Hell  torments. 

[2.]   The  fr.  rig  impreffion  of  vindictive  j* ft  Ice,  in    teferenht Qmn.it  pena '., 
unto  yfo,elfe  the  m oft  vehement  tormei- tings  could  not  property  fii-.tf*  rft,pec- 
be  punilhments \  when  one  undergoes  the  cutting  off  a  rotten  leg,  €&piw  eft. 
ne  pars  fincra  trahatur,  that  pan  is  not  properly  called  *tpx?    "£' 
mfhmenty  becaufe  'tis  not  inflicted  for  any  fw/r,  'tis  for  cure , 
not  in  vengeance ;  but  in  Hell  torment,  wh'ch  is  the  execution  oi 
the  jufl  wrath  of  God  ,  the  Lord  Ch:ef  Juftice  comes  in  flaming 
fire}  in  flitting  vengeance,  ( p)  which  relates  to  the    fag/r,   by*,  Thcf i  8 
reafon  'tis  fit  that  thepunifhrfcenc  be  appo/tion'd  to  thefaulc  in  the  a/cP&*t§-  \L 
execution  of  juftice,  as  maybe  more  plain  in  this  cafe.    Suppofe  Manny,  infi- 
Titius  forTreafonfoouldjuhVydeferve death,  yet  fo,  that  none 
liv  rtg know  his  crime-  then  imagine  Cif.ir  in  a  rage  takeaway  Be** 
Titiw  his  life,  h;s  crrme  of  Treaibnali  this  while  neither  con- 
sidered, nor difcovered,  why  I  the  death  of  Tit'.m  (though  in 
it  felf  it  be  a  natural  evil,  yet )  in  order  to  €&faf  is  no  proper 
pmijbment)  fit'h  it  is  no:  the  execution  of  juftice  in  reference  to 
the  crim  ;  however  it  may  be  fo  in  refpedl  of  Cod,  who  kbeyy  Latet  culpa  ubi 
not  on'y  that  Titim  fo  dyuJ,  but  that  he  defeived  fo  to  dye  ;nJ'^atctp<£n'K 
this  may  illustrate  that  in  the  pur-ifhment  of  the  damned,  there  is  'ug* 
an  imp  <ffon  of  Divine  juftice ;  and  therefore  becaufe  of  Gods 
juft  judgement,  this    pimifhment    is    called  the   damnation   of 
Hell  \  q)  thereby  noting  the  keen  impreffion  of  Gods  wrath  ,  '/Mar.  15.  jx. 
wherein  not    only  the  Almighty   Paxifher  doth  refpefl  fume ;  Qh.  D-HS  ex 
but  the  fr  he  ceature  who  is  pah  ijbul ,   knows   that   he    is  }Lcuc:i}  h~n\. 
caft  ittto  the   furnace  of.  fire  for  his   fnne    againft   the   ii^K-i*  Q^f 
finite  God;    whereupon  there   is  furvher  recjuifice  to  this  pu- 
nishment : 

1  *iii* 


6z%  Of  Hell.  Serm.26. 

[  3.  ]  That  the  party  pitnifhed  have  an  acnu  feeling  him f elf 
{foiled  of  all  his  perfections ;  a  lively  fenfeof  all  chat  he  is  depri- 
ved of,  by  reafon  of  his  finy  otherwife  it  would  not  properly  be 
punishment,  as  I  hinted  before;  the  damned  hath  always  quick 
and  terr  ble  apprehenfion  of  an  angry  God  imprefling  his  wrath  , 
and  periifting  to  deprive  him  of  all  that  glorious  good  was  offered 
to  him ;  inftead  of  which  ( that  bsing  refufed  )  he  is  more  and 
more  allured  of  lying  in  a confuming  fire,  that  is,  and  will  be 
continually  burning  up  all  th  o&  perfections  he  had ;  not  purging, 
but  plaguing  him  worfe  and  worfe ;  yet  not  fo,  that  the  flames 
devourehu  effencc,  or  that  the  torments  ucterly,  i.e.  absolutely 
deftroy  his  fu^slance  ;  but  that  they  are  continually  feeding  upon 
all  that  it lliould  other>\ife have  been,his  fimple  being  neverthe- 
leffe  remaining  5  thus  of  thepunilhmentitfelf  both  of  lofle  and 
pain. 

The  two  pro-      (  2. )  The  Properties  of  Hell  punilliment  infeparable  from  it, 

parties  of  Hell 

punifHiment.  r  Extremity* 

1.  Extremity.  are  its  )  & 

£  Eternity. 

t .  1 .  Extremity  \  it  infinitely  exceeds  all  other  punifhment \  no 

pain  fo  extrcam  as  that  of  the  damned,  who  fuftain  the  ab fence 
of  all  good,  and  the  pre  fence  of  all  evil;  ail  the  cruelties  in  the 
world  cannot  pofTibly  make  up  any  horror  comparable  to  the  hor- 
rors of  Hell. 

I  nored  in  the  Analyfis  of  my  7m,that  the  Extremity  of  Hell- 

^     ^  C  their  inflammationS  the  fire.  1 

TO   TVP  ^     /  •  I        r I  1 

rt  ,:.W-  torments  is  aggravated  by  •>  l/'e  W* .'""."f  f  "^  PJ?PfdJ 

vov  is)  AtM-  )  .  ttfl60™*1™ m themjjhz Dxvel and 

hfa  iced  vei*  &  bis  Angels.  J 

tiyfi^otf  At/T?« 

Bcza*  Annot.  .  jhere  is  a  great  force  and  Emphafis  in  thefe  prtpofitiveAnicks, 
in  the  Original  thus  repeated,  demon ftrating  and  defining  this 
punifhment  to  exceed  all  others  in  its  Extremity. 

£  1 .  ]  The  grl.voHs  inflammMion,tett\nf>  forth  the , extremity 
of  thefe  torments  5  fire  is  the  moft  furious  of  all  Elements;  but 

this 


this  is  t7:*  ft  ter  than  E'ementary  or  culinary  fire,  hire. 

tin^cttetoriheDtscob?  cfa  more    violent   nature  ttja  o- 

thcr.     Strait  5  that  there  is  a  J-aie  near  C    -  . .'.- r  - 

::d  with  {%  L     .  in:    and  '  ie*.9  that  c*'»  7^4 

it  fcalJ.r.h  off  the  s  >Jn  oj  .■.:;.: 

not  comparableto  thefiery  /-..  :  mflone  ,   yvhere  the  ex- 

trtan.c  anguifh  of  the  damned  is. 

(i.^  "J\Io!i  cxqaifite ;  all  the  £  torments  chit   ever  r- 

:  heard  of,  can  no:  expreft  it  to  ihe  full  ;    fajm  ~  --■ 

ffe|y  furnace  could  but  caufe  horrcurdike  flea-bid] 
parifon  of  tribTe  thedamned  inhell  do  fttffer  in   every    fenf- ,  mn 
the  Y\.aU'JMonaf\  liable  HtUy  though  'tis  eaiily  overlook**   bj  egitarip* 
many  atprefent,  yet  'cisthe  moil  unexpreffibly  grievous  Rack  °   b.loc.cm. 
m  the  world.    They  fay  Gehtvne  (  which  we  rxanflace    Hell  in  :  klt 

the  New  Teitement)  cloes  in  French  G^rufte  a  &td^  ,    which 
(  as  the  Strappado )  is  thought  to  be  &2  mo.t  cx^ufitclj  tormen- 
ting ;  thofe terrible  alluiions  to  Tophet ,    to   the   Cnreeks  and  2.K,IIj?,i3,  r* ' 
yel.ings   of    Children   facrihced    there,    are    but    iliadowy wltIlU  r°**7 
reprefencations     of      their     paine      who     dye     the     fcond 

dtath. 

(2.)  Intolerable-^  foul  and  body  fliali  be  ever  fupporced  by 
God  in  being,  but  neither  be  able  to  avoid,  nor  yet  endure  hzll- 
pain;  if  Cain  the  foreman  coming  within  the  fight  ofhelhere, 
cry    out,    My  ptinifhment  is  greater  than    1  can  bear',   (for    a£*en»4-x3«. 
vfonnded  fpirit  who  can  bear  t  )  if  the  apprehenfions    of  hell  e-  p-^Vg8'14' 
vendislrac~l  the  Pfalmift  ;  if  an  angry  God  but  meeting  the  foul  — 190'  1** 
of  a  (inner,  rent  the  canl  of  his  heart  y  how  will  he  be  able  to  Hof.  13.8. 
bear  burning  in  the  Lake  with  fire    and    brimftone  ?    hanging,  Rtv.  19^ 
/K;?g,  racking^  roauVg,  fuffering  under  harrowes  and   fawesof  Heb,II,35- 
Iron  ,  fleaing  of  the  skin ,   fcratching  off  the  flefli  with  Thorns, 
&c.     unheard  of  mercilefle  miferies  ,   are  nothing  to   the  un- 
fufferable  tortures  of  Hell.     I    grant  there  are  degrees  of  tor- 
ment inhell,  yet  the  leaft  isim  lerable,  whether, 

1.  We  lo-Af^up  on  the  Omnipoten:  hand  of  God  executing  the 
vengeance  of  eternal  fire ;  ah,  it  is  a  fearful  thing  to  faH  into 
the  hands  of  the  living  God,  the  Judge  to  whom  vengeance  be- Heb,  10.3 0,31." 
longs,  who  takes  the  wicked  immedtat  ly  into  hi?  own  hands  , 
asifnoneelfe  were  ftrong  enough  to  inflict  the  fiercenefle  of  his 
wrath.    Or, 

M  m  m  m  2.  Look* 


630  Of  EeU.  Serm.26. 

2.  Look^  down  on  thz  impotent  punifhed  creature  ,  no  way  able 
Rom, 9. 19.      to  makeany  re  ft  fiance ,  or  lift  up  his  head  under  the  burden  of 
divine  indication,  but  muft  crouch  under  it;  for  a/as!  what 
can  a  leaf  driven  too  and  fro  do  againft  the  blaft  of  Cods  dif- 
pleafure  !  how  fhouldthe  vveak  back  of  a  poor  feeble  man,  bear 
Ifa.30.33.         tne  jile  if  fire  and  much  wood^   v\hich  the  breath  of   tr.e    Lord 
Tobia'ii.4'      doth  ki^h  ■     v\  bo  among  us  fhall    dwell  with  evtrlafl'mg  burn- 
ing? they  that  ii;rTer  leaft    in  hell  will  find  the  torments  into- 
rMauci?.    lerablvf.    So  that  when  our  Saviour  fai.h ,  (r) r'i  #i$  be  vnoreto- 
\er able  for  Zo dime  and  Gomorrah  In  the  day  of judgement ,   than 
for  that  City  which  defpifeth  the  offers  of  Gofpel- grace,    he 
means  not  that  any  damned  Sodomites  fhould   find  hell-paines 
tolerable  at  all  \  for  Jade  writing  by  the   fame  fpirit  that  Mat- 
S  Jude  ver.  io«  ihew  did  ,  fayes,   They  ftffer  the  vehg/lafce  of  eternal  fire  \(  s  ) 
and  eternal  h:z  with  a  vzrige&tce  can   be   rro  tolerable  paine, 
Chrilt  will  come  in  flaming  hre  taking  vengeance  on  thofe  that 
*Thefx,  8.     know  tot  God,   as  well  as  on  thofe  that   °bey  not  the   Gofpel; 
yet  the  difobedient  and  defpifers  of  the  Gofpel  (  efpecially    as 
to  the  pain  of  lofle)  fhallbe  more  fearfully  plagued  than    So- 
domies.    It  Tu~ks  and  Tartars  be  damr/d  ,    than   debauched 
Chr'i   \.:ks  (a?  their  fin's  have  been  double  dy'd ,  fo  )  fhall    be 
double  damn*4.,  deeper  :n  hell ,  by  rcafon  here  they  were  nearer 
[bcnefitii  to  heaven  5  if  there  be  .'    inws  (ins   againft  wonder ft$l mercies, 
fl.7g!!!.i  ^gy  rr. uft needs b;i  ut  pun  fhmenrs ;  oh,  confident 

Jtflto*  SngLvnd,  City  and  fatilitj)  C,,:^ers  antCcmmcn-wedths  men.  A- 
gain,  the  anguifr. 

,  (v)  '£afcle$  Aidremedl!  /?;  the  wrath  of   God  abides'-,  in 

Kcvfio!  10.     ^e^  no  cooling  fits,  but  continued  burnings,  the   worm  per- 
Tam>  13.       petually  gnawing,  the  fame  torment   remaining  both  day  a 
Izek.74-        tight  \  there  no  Re  million  of  fin  ,  difmiifion  of  pain  ,    inter- 
Job  7.9.  miffionof  fenfe  ,  or  per  million  of  comfort^  but  judgemental  w- 

iu.5.14.  Q,it  ?rfrcy     rnifchief  without  meafnre? '^nfin^ftHoit  compaf- 

Lukc  16.16'  J. »      .  ,  -•  .      ■         /     J?         ..  z 

V*ft%nAn&*    fion  ,  pain  without  p.77  ,  for  row  without  fuccour ,  bitter  larnen- 
rttrorfum-,  era-  cation  without   any  cofrWion,  defc ndlrg  wi:hout    hopes  of 
retro  fie-  yfceridanej  the  P.ifones  being  lockt  up  in  this  dungeon    with- 
**«  '  out  pon.biliry  of  tfekaffc  no^aflaae  out  of  this  darkfome  fiery 

Imbr*  'cdiccs.'?11  of  no  eafe,  where  the  pmoners  wouL1  not  live  ,  yet  cannot 
Stnec  Hac.  die,  nor  get  Wt\  Chrift  the  Supreame  Keeper,  wrn  ha'h  the 
Purcns.  Key  in  his  own  hand,  affirmes  with  an  afleveration  (  if  thou  be 


Serm.2  5.  Of  Hell,  6 ;  i 

ca&inj   Veri  y  thou  (halt  not  ccr„e  o'/.t  ,    tilt  :h:a  L:st  paid  f£*f  Mi'.j.if 
uftcrmvfi    filming   (r)    my,  <r**  o:    a*tf  ,   which    will    ne-  *«* 
ver  be.  ^a-L  x , 

f  4. )   UnlverJaUy  axd  varies  ,    £.f6  w*  refpect    of  the  /»&« 
;Vcl    tormented ,  and  the  cb  -eels  to-rr.enting  ;  even  as  tlj 
ach,  ftone,  gout,  feaver,  plague,  6c:.  concurring  <o    coco: 
one  man  in  every   pare;    every   power   and  faculty,  fenfe  **id  ^ 
meinber,  both  of  foul  and  body,  -.\ill  be  filled  w%4»^b^aom.».^ 
vexation^  within  and  without;  the  «wq  -ify/ajf  nwraK  of  con-  Mar.ai.i-. 
fcience  ,   and  unfpeakable  tribulation  chat  fallows  upon  it,  ma-  — — 13.4^. 

nifefted  in  weeping  and  wailing,  and  gns.jhlxg   of  teeth,    to  con-  '-)'3  J» 

found  the  eye ,  end  perplex  the  mind  i  as  all  have  joyned  in  fin, 

fo  they  iha  11  in  fuffering  •   the  foul  indeed  was  ring-leader  in  in, 

andfo'  vvlibe  chief  in  fufterine; ,  when  the  (harp  arrow es  of  the  Pfal.110.4. 

Almighty  are  within,  and  the  poif on  there  f  drinks  up  the  fpirit.  Job  6,4.     and 

Thus  of  the  inflammat;0n  greatened    by    the    four    Ingre- 20,  2?* 

diencs. 

[  2.  ]  The  preparation  further  aggravates  the  extremity  of  the 
torments;  the  Text  acquaints  us  "that  'tis  [  the  prepared^  fire 
byway  of  tranfeendency  ,  as  if  the  wifdomeof  God  had  deviled 
on  purpofe  the  moft  tormenting  temper  for  this  formidable  fire,  Dcut  |fc 
which  the  Lord  kindled  in  his  anger  of  old  ;     In    Gods    fecret  lfa,?o.«« 
purpofe  'twas  prepared  from  eternity  /  and  actually  ma'de  ready 
for  the  fain  Angels  when  they  fell  from  God.    IhzTalmxdifis 
conceive  ,  that  by  reafon  to  the  things   created    in    the  fecond 
day  ,  there  is  not  added  (  as  in  the  reft  )  that  it  was  good  ;  (u  )  ^Geni  £,7,?. 
therefore  the  fire  of  hell  was  the*  created  ^  but  to  leave  fuch  a  B^.x-orf,  Talm. 
conjecture,  we  are  certain  'tis  the  prepared  fire  ,    ar.-d   that   for  Lcxi:> 
the  'Devilmd  hu  Angels^  nor  as  if  it  were  not  prepared    alfo  c~i\\nit\a% 
for  wicked  men  ,  but  chiefly  to  (hew  'twas  firft  aitigned  to  the  Bxxttr,  fcc". 
Devil?,  to  note  the  extremity  and  ine  vitableneffe    cf  the   tor- 
ment of  the  wicked,  who  have  the  Devil  and  his  Angels  for  their 
companions.    Hence, 

[3.  ]  Ti-e  A  filiation,  in  hell,  the    Devil   and  his  Angels 
contribute  to  the  extremity  of  the   damneds  puniihmenr :    The  Mac.  12.  24; 
Vevil  fo  called,  becaufehe  firft  calumniated  God   to  Eve,  as  ■■        ic.i?: 
eliewhe-e  Satan,  becaufe  the  capital  enemy  of  God  and   man.  "9*  34« 

Itihould  feem  there  is  one  notorious  Bcel&M  in   the    Kii.-g- je/,I2%  ^ 
dome  of  dark  neiTe,  over  the  reft  of  evil  fpirits,  who  may  *~         jffi 

Mm  mm  2  called 


632  Of  Hell.  Serm.  26. 

**&*  wrdnH-  ca'*ec*  ^  Angels,  probably  by  rcafon  he  being  one  above   the 
I'*  ad  mm-  '  re^>  (as  Head  of  the  FacVon)   drew  multitudes    of  others  into 
plmfuiprU-    the  party,  who  with  him  tinned,  and  fell  ^  butbecaufe  the  di- 
etpis,  atque  a*  flin&ion  in  the  o  der  of  Angels  is  not   fo  evident  ,    we    may 
deo  feme  ft  illt-  ta&ii  of  the  evil  Angels  coll.Bively,  rather  than  diftributive- 
De^Anorp}      fy\  H^^te  comforters  ,    indeed  tormenting  companions.     Oh  j 
Taftic.t  facr'a.    think  how  fad  'tis  to   be  chained  with  the  Devil  in    his  fiery 
/.  i.  cml,  Sek.  fetters  ,  fhutupin  thedarkeft  den  with  the  roaring  Lton^  with 
4-  ravenous  Wolves ,  to  live  in  a  Neft  among  flinging  freckled  Ad- 
Mat.18.34.      jers^  naving  your  i0ynes  encircled   with    the  girdles  of  Ser- 
1  £«•?•$♦       perns  ^  to  lie  in  a  Pit  among!*  millions  of  vgly  toMs ,  to  bee- 
very  where  bitten  with  venemous  Afps  ,    to  have  Cockatrites  kil- 
ling you  with  their  eyes  ,    Dragons  fpitting  fire   in  your  faces , 
Vipers  eating  out  your  bowels;  and  then  tell  me,  if  the  com- 
panions in  hell,  (  who  are  infinitely  worfe   than  thefe  )  can  be 
defirable  ,  that  we  fhould  any  of  us  be  fo  mad  (  as  too  many  are) 
to  choofe  them  ,  rather  than  the  Society  of  Saints.    #7>r  fpeaks 
Moore  Atht-     Qf  a  Ch firmer  at  SatUburg  ,  that  when  in  the  fight  of  the   peo- 
ifm.l.3,e,z.       pje  he  had  charm'd  a  company  of  Serpents   into  a  Ditch,  and 
kilFdthem,  at  laft  there  came  one  huge  one,  far  bigger  than 
the  reft.,  whxhleap'd  upon  him,  winded  about  his  waite   like  a 
girdle,, and  roU'd  him  into  the  Ditch  ,  andfokill'd   the  Char- 
mer himfelf  in  the  Conclusion.    Alas !    how   many    men    and 
women  canfport  themfelveswith  the  Devils  temptations  here, 
^ev.12.9.        till  at  laftthe  grand  Old  Serpent  come    out   with  his  ftrength  , 

VeccuoDiabo'  and  roll  them -into  the  pit  of  hell,  where  they  fhall  live  in  mi- 
lomm  nullum     r  ■,  .-     r         ,•  •  u  l  l         l 

f  ay  at  am  x  me-  ^ry ,  and  he  lprawhng  w  tn  no    other   companions     but   thet 

dim.  Devil  and  his  cur  fed  fiends  >  who  will  be  continually  tormen- 

ting one  another  \  and  flinging  them  with  horrors  to  all  eternity! 
Hence, 
%  Eternity.     The  fecond  Tro+rety  of  this  punifhment  is  its  Eternity ,   in  the 
Text  7«  dtcs'vicv ,  the  everlafiing  fire  ;  and  verfe  46.   ever  la  fling 
punifhment,  which   is  there    direcYy  oppofed  to  eternal  life , 
*OppoBtoYMm    rhatbleffed  flare  of  the  righteous  which  will  never  have  an  end^ 
%\Tm&^'~    nd  therefore  according  to  the  Rules  and  Maximes  of  reafon% 
Oitfi.omm      dothneccflarily  import  a  punifhment  of  the  fame  dnraionzhzt 
fmoppfifiu      the  reward  is;  now  that's  acknowledge  by  the  Sec  in;ans  them- 
ewfeqiiiniii.     felves ,  to  be  eternal,  absolutely  fo,  as  never  to  end  ;    and there- 
Can.Logic.     forc  the  puni/hment  cannot  but  be  fo  too.    The  damned  are 

fa 


Serm.26.  Of  HeV.  633 

in  everiafting  chaines  ofdarknefs,   fuffering   no  lefs  than   the 
vengeance  of  eternal  fire,  in  the  blacknefs  ofdarknefs  for^r,  Ju^ver.7^, 
and  their  fmoke  goes  up  forever  and  ever.     A  fane  pofiy  it  isRev  ,        15# 
an  interminable  duration  ;  as  beyond  measure  in  extremi  y ,  fo       '  4" 
beyond  tlmein  eternity ;   None  but  he  who  was  from  everlaftwg  pfal«9°»  2,.  11. 
to  everiafting,  can  fully  defcribe  this  moft  permanent  durati- 
on.   They  that  by  the  help  of  thebeft  fpiritual  and  rationafpro- 
fpe&ive,  can  fee  furtheft  into  it,  will  be  fore'd  to  cry  out,  O 
the  Ocean  that  cannot  be  Iook'tover,  the    depth  that   cannot 
befathom'd!   there  is  never  an  exit  to  this    iz&Azft.  'Tragedy , 
this  eternal  judgement  \  God  fe:s  an^to  all  other   darknefs  ,  Heb.^.x. 
but  nor.e  tothe  darkneffe  of  hell  ;    when  the  wrath  of  God    is  Jot>  2.8.5. 
come  upon  the  ungodly,  'twill  (fill  be  wrath  to  come\  this  fiery  Mac^'17' 
durance  is  nor  meafureable  by  our  petire  particles  of  time;  a- 
las!  'tis  for  ever,  wo!  wo!    wo!    O  Eternity!  Eternity!  E^J*'^  ^ 
ternity  1    this  word  ever,  ever,  evcrLftlxg,  will  even  break  the      'q.  d. 
hearts  of  the  damned.     Mark  what  I  fay,  fuppofevvith  me,(af-«*  **/,  watl* 
ter  others  )  the  whole  world  were  a  Mouvtaine  of  Sand  ,    and  tf/-  <*'?'- 
a  little  Wren  com?  but  once  every  thouft.ndth  year  to  fetch   0neVn*e/lU'^r* 
grain  of  Sand  ,    what  incmprehenfble  millions  of  millions  (not  fai^&g 
to  benumbred  by  a  finite  be:ng)  would  be  Jpent  before  this  f up- 
pofed  wonderful  Mountaine  Co'dd  be  fetch  away  t  (when  it  would 
be  millions  beyond  reckoning,   before  the  fands  in   an   hour- 
glafs  could  be  carried  away  after  th:s   rate;    but  fix  thoufand 
years,  and  fo  but  fix  Sands  would  begone  hncethe  Creation  of 
the  world)     Well- 1  but  fafpofing  yet  this  wonderful  aftonifhing 
th'ng  fhould  be  effected  ;  if  a  damned  perfon  fhould  ftay  in  tor- 
ment fohng,    and  then  have  an  end  of  his  wo  ,   it  were  fome 
comfort ;  but  when  that  immortal   bird  fhould  (  according  to 
the  prefnppofed portion  J  have  carried  away  this  Mountain  ten 
thou  find  times  over,     Alas  I  alas !  and  wo  !  his  anguifhand  tor- 
ment will  be  as  great  as  ever  kwas,  and  he  no  nearer  coming 
out,  than  he  was  the  very  ftrft  moment    he  entred  into  Hell. 
Beloved,  think  ferioufly  on -this  fad  fuppofition,    1  know  not 
whether  your  h:arts  trembe,  but  lam   fure  mine  does  when 
I  dwell  on  thefe  things  in  my  thoughts :    Oh  1  who  are  fo  (tout- 
heaTted  among  us,  that  they  can  dwell  w'th   everlasting  burn-  Ifa.33,14. 
ings  ?    that  they  can  ftrugle  with   this  wrath  to  come  ,    which 
will    never  be  overcome ,    never  come  to  an  end  ?  believe   it 

friends! 


634  Qf  Hell.  Sertn.2^. 


friends  1  the  worm  dleth  not ,  the  fire  is  not  quenched-,  they  are 

not  mine,  bur  the  moft  fure  (yet  fad  )  words  wich  which  the 
Ifa.  66.1+  moft  Evangelical  Prophet  Ifaiah  flouts  up  his  long  and  fmet 
John  7.45,       Prophecy  ;  and  you  know  our  Lord  Jefus,  who  fpake  as  never  man 

ifake,  did  frequently  utter  his  mind  in.  the  fame  ftile.    Thus  for 

Explication. 


II   CiH&r-        *I#  ^or  Corfrmat'iony  That  the   wicked   {hall  depart  from 
at  ion  Chrift,  into  an  extremity  and  t  ternity  of  torment,  as  hath  been 

defer. bed,     take  thefe.  Particulars,  which  laid  together   are 
cogent. 

Firft,  The  fore-mentioned  Explication  grounded  upon    evident 
Texts  of  Scripture   (notwrefted  from  their  genuine  meaning/ 
doth  imply  the  quod  Jit,  i.e.  the  exigency  of  the  Subject  ,  cti^ 
that  there  is  an  Hell,  as  the  bafis  or  Hypothecs    upon   which 
not  only  the  quid,  but  qtutk-is  founded    in  Scripture  ;    *.  e.  the 
tf mentis  nee   efience  and  efiential  properties ,  viz,,  that  there  is  a  real    punifh- 
ejl  effcntlx  nee  ment  appointed  to  foriie ,  confuting   in   the  pain  of  loft    and 
modus  effauia  je^  b^  extr€me  ancj  etermi  ;    for  of  that  which  is  not,  there 
can  neither  be  effence ,    nor  manner  of  being  described  ;  but  from 
what  hath  been  faid  ,  you  fee  there  are  both  predicates  in  Scri- 
pture anfwering  to  the  Queftions  ,  what  pain  <*  and  what  man- 
ner of  pain  ?  and  therefore   it  muft:   neceffarily  follow  ,  that 
Certum  eU  vi-  l^ere  IS  **ome  fabjtfl:  on  which  they  are  affirmed ,  and  to  which 
vert  omne  quod  they  do  appertain  ;    to  this  purpofe    vfuguftine  [ayes   truly  , 
dolet,  dolor  em-  That  whatsoever  is  grieved  doth  live  or  exift  ;    and  that    there 
que  omnem  nifi  camot  pojjnly  be  any  grief  ,  but  there  muft  be  fome  real  fubjell 
\nnv\vme         faftain     it  ;    if    then    the    Scripture     fpeaks    of    an 
fzl*tetfvl    Eternal   pain,    it  doth    certainly  fuppofe  fome  muft  en- 
Dci.e.$.  dure  it. 

2.  Secondly,  The  beams  of  natural  light   in  fome  of  the   Hca- 

*  Bradw.  de  thens  ,  have  made  fuch  impreffons  on  the  heart  or  natural  con* 
cau-faVeLL  i-c,  fdence,  that  fever al  of  them  have  confufed  notions  of  an  Hell, 
i"  CoY°!ir^  l  **  we^asof  <*  judgement  to  come.  Profound  Bradwardine  and 
^utifi.^.ci,  others,  have  produced  many  proofs  concerning  their  apprehen- 
4  fions  of  this  Truth  *  -,  what  made  [the  Heathen  Emperour  when 
nindclJPbyf.  he  lay  a  dying,  cry  out  ?  O  animulavagulablandula,  &c.  O 
Parti.  Seft.t.  my  ^tt/e  wretched  wandering  foul ,  whither  art  thou  now  haft- 
%*iam^'    fiingy&c    Oh,  what  will  became  of  me  Mivs  I  cannot ,  dye 


Serm.a6.  Of  Bell,  635 

I  dare  not !  but  fome  difcoveries  of  the  wrath  to  came.    Surely, 
it  was  no:  meerly  the  diffolution  of  nature,  but  the  fad  confe- 
quent  that  fo  ftartled  and  terrified  Be!(haz,z,ar ,  whsn    he  favv^rhM.y,*. 
the  hand-writing  on  the  Wall ;  (  w )  guilty  man  when  confidence  Hcb.z.if. 
is  awaked ,  fears  an  after-reckoning,  when  he  fhall 
be  paid  the  wages  of  his  crying  fins  ,  proportiona- 
ble to  his  demerits.    Hence  Tertullian  in  this  mat-  Ttxt^verfiu  Gemes.o.  78. 
ter  appealing  to  the  confciences  of  the   Gentiles,  &de  Refunett.c  3. 
and  after  him   Chrjfofiome  affirmeth  ,   that  "Poets  *$#• Hm-  8.  in  *rbef- 
and  Thilofophev  ,    and  all  fots  of  men  fyaking  of  gj^        -^  ^    ,  £ 
a  future  retribution^    have  [aid  that  many    are  pu-   aV«  KoAetJf^   fyfon  w/V 
nijht  in  Hell.     *T lato   is  very  plain,    that    whoever    n*Kcv$. 
are  not  expiated  but  prophane ,  [hall  go  into   Hell  to  qOti  U    <*V  cL[Mjimt    ygj 
be  tormaeted  for  their  wickednejfes  ,    with  the  grea-    *"pM^  «V  a<Pa  a$iKniuj9 
tefl  ,  mofi  bitter  ,  and  terrible  punishments     for  ever    £lat  ,n  ™«NM*.«*i 
in  that  Brijon   in  Hell.  _  And   Trijmegtftm  affirms    A/^  ^  ^f77'^  T^  ^ 
concerning  the  fouls  going  out  of  the  body   defi-    <&  k)  ©^wiefaTw  ,$$»%<;- 
led ,  that    'tis   toft  too  and  fro  with  e  ernal   punift-  txt*  7m$n   vt^ovTtf  *»> 
ments  ;  and  another*,  that  it  was  the  comm  n  opinl-  ^x^wvdx  &&**&  t*T 

on  amono  them,  that  the  wicked  were  held  in  chains    J^"?7^;    Ita  ille  in 
/     c-nr        v  r      l  ti     l     t^  •  c  tn     "•    \  Gorsialubfin. 

by  fluto   (fo  they   call  the  Prince  or  Devils  J  in  Tnjmcg.c.io.Afcety. 

chair.es  which  cannot  be  loofed.     Twould    take   up    * Lucian.de lift v.outi/itm* 

much  time,  and  not  be  fo  fit  for  your  Chriftian  ears   *j>t  °^0(i  &c-  '™*w  *»*■* 

to  mention  what  conceits  the  Po:ts  have  of  Tana-  ^  T'^  >»  ^>3   *<ftr 

rtu  {i.e.  in  plain  Engliih  #*//  )   and  the   judge-   **■**♦*?• 

v     ,  l       •   Dr  V-«-    •  r>  Tartarus  homfero?  tmttans 

ment  tnere  ,  wherein  for  want  ot  Scripture  Reve-   ftint-iui  m^u^   Lucr# 

lation  ,  they  are  much    out  in  truir    fictions  con-    Tdrtare*  fedes  &  formida- 
cerning  the  manner  of  this  punilhment ;   yet  thefe    bile ,-: yum  mortis  ine.rplet*. 
imaginations  of  theirs,  give  fome  evidence  to  the   Stac>         ,  ' 
thing  it    [elf  written  in    their  consciences ,    about    ^"owd   '      ™  ** 
which  the  Word  of  God  doth  informe   us    more    vQ^dm  ixh*$  Rerat 
fully    and  clearly.     Every   ones   guilty  conscience   Sax/*mi*ge*s  vjvunt   al'i9 
(not feared  and  if  fled  )  calls  for  our  affect  ro  this   radiippte  totarum  DisTrifti 
fame  Dofhitte;     the  fecret  'checks  in  our  own   bo-  &£*$**  ttemimpie ft- 
fome,    do  fometime  affc&ht  and  appale  us,  even   t^Zt^^  mJl 
monet,&  magna  teffaturz  see  fr  umbras:  Dj/cite    juttiuam  moniu    &    non  t c mure  diws* 
Virei^    N^cmorti*  fun.u  mors  aU&afiniai  buju^Hora^  erit  tawis  ultima  nulla  malit,  O- 
Yid^ 

anticipating 


6}6  Of  Hell.  Serin.  z6. 

anrcipating  torments ,    and    giving  the  (inner    an  eameft  of 
Rom.  6,uk.     thacfumme  of  mifery    (    which  is   the  wages  of  fin  )  the  pay- 
ment whereof  fhali  ne^erhive  an  end  ;  fo  that  every  confcious 
wretch  may  find  and  feel  fuch  a  worm  crawling   in   his  own 
bread,  which  uniefs  it  be  kill'dbythe  Phyfician,  who  only  cures 
fin- ftung  fouls  with  his  own  blood  ,  will  never   dye.    The  very 
Alcoran  Ma-    forks  ipeak  of  the  honfe  of  perdition ,  and  affirm  that  they  who 
i6o'c>*'/ao  ^ave  turned  Gods  grace  into  impiety  ,  (hz\\  abide  eternally  in  th: 
p.  1 98.  '  fire  °f  ^eM>  afi^  t^cre  be  eternally  tormented. 

Thirdly,  It  cannot  but  be  equitable ,  that  the  wicked  who  de- 
Toh.  f.40  w:ch  {p'fcd  everlafting  happineft  ,  (hovld  fuffer  eternal  miferies  :  They 
I  fa.  9. 6, 7.' and  would  not  be  heirs  of  an  Everlasting  Kingdoms;  and  therefore 
Dan. 7.14-  27.  no  marvel  they  are  everlastingly  font  oh\  They  Height  and  re- 
andKev.14. 6.  fLlfe  Gods  eternal  mercy ,  and  the  honour  which  the  Heirs  of 
^lar'*'g234"*^ory  do  accept  of  upon  the  terms  of  the  Gofpel;  and  therefore 
Joh.j.39,40.  they  muft  arife  to  jtaw*  and  ever  Lifting  contempt,  and  undergo 
with  Jude  E-  eternal  mifery,  according  to  the  terms  of  the  Law.  For 

pift.vcr.  21. 

Fattns  eft  mzlo  dignus  tetcrno  >   qui  hoc  in  fe  per  emit    bonum,   quo  cffe    pojj'ct  sternum. 

Auguft.  Dana  1.2. 

Fourthly,  The  violation  of  thofe  everlafting   obligations  which 

lie  upon  them  unto  God  ,    do  demerit   an   anf iter  able   pnnijhment. 

tfeb.io.28> 29.  sit'h  the  wicked  have  trampled  upon  the  blood  of  the  Covenant, 

and  abufed  the  many  favours  God  tendred  to  them   to    make 

..   .'  them  meet  for  glory  (by  which  they  have  fitted  themfelves  for 

>2^*'z*'tytr*8i**)  'tis  but  reafonable  they  fhouid  be  punifht  with  the 

Jui  ver.  13'.     m$   *M  blncknefi  of  darkne ■/?  for  ever,  who  by  their  prophanefs 

Rom.i.i8,iy.  and  errours ,  did  feck  to  cloud  the  beams  of  Gods  infinite  good- 

-Jfa.tfo.19.       nefs ,  Everlafting  light ,    and   eternal  truth.     To   draw  to  a 

£ev.i4.*.       period, 

jwm.i6.26.  Fifthly,  If  wicked  impenitent*  after  this  life,  {hall  not  bepu- 
nifht  by  God  with  everlafting  torments,  then  (omethingmhft hin- 
der 

CGods  part, 

Either  on^      or, 
£  Theirs. 

If  on  Gods  part,  then  'tis  either, 

u  Be- 


Serm.2*.  Of  Hell.  6%j 

i.  Becaufehe  will  not:  Now  what  his  mil  is,  you  have  heard         i. 
revealed,  and  may  know  further  if  you  coniuk  the   Scripture : 
My  Text  acquaints  you  plainly  with  Chrifts  mind,  and  that's -the 
mind  of  God.  Or 

2.  Becaufe  he  cannot ,  which  to  affirme,  were  to  deny  his  Om-         2* 
nipotency,  to  fay  he  is  not  God.     Or 

3.  Becaufehe  dare  not;  what  were  this ,  but  to  fuppofe  the  ^% 
Soveraign  Judge  upon  the  Bench  to  be  fas  it  were)  a  cowardly 
Underling  to  the  trembling  Prifoner  at  the  Ear  \  when  his  very 
breath  can  kindle  the  fiery  River  of  brimtlone  into  which  he  Ifaijo.jj. 
fentenceth  every  impenitent  Malefactor.    Or 

4.  Becaufe  like   unjuft   Judges ,    he   may   be   corrupted        4. 
mth    bribes  ;     but    ftiall   not    the  Judge  of  ail  the  World   <fcGen.18.if. 
right  } 

If  the  hindrance  be  on  the  veickeds  part,  then  I  conceive  it 
mutt  be  either 

I.   Becanfe  their  living  and  finning  but  a  fib ort   time    here  on  r. 

earth  j  does  not  deferve  eternal  punifhment  in  Hell;  for  the  evil 
of  punifhment  ihould  be  but  commenfurate  to  the  evil  of 
fin  :-  Now  there  is  no  proportion  betwixt  finite  and  infinite.  I 
confeffe  this  pretence  is  ready  to  fhake  the  faith  of  many  in  this 
point  •  but  if  the  ground  of  it  be  rightly  underftood,  it  may  con- 
firms the  point ;  for 

(  1. )  If  the  wicked  had  lived  always,  they  would  a  1  waves 
have  feparated  themfelves  from  God  by  finning  againft  him  ,  and 
never  have  repented  of  their  fin,  nor  been  weary  of  finning;nei- 
cher  then  will  God  be  weary  of  plaguing,or  repent  of  punilning : 
The  Schoolmen  from    zAuguTiine  argue ,   Pe.cant 

in  <cterno  (tie,  ergo  pHn'wntur  in  &  erno  Dei -^    which    M^-.    $uPl'     Q^  99» 
will  never  have  an  end,  but  remain  while  God  is   s™f-  m  Sefr'  J.\  ult: 
God.     This  may  be  illufirated  by  afimilitude-    as       - '  I,lrf"-  ^  Avu*' 
men  addicted  to  pleafure,  do  in  the  night  time  eager- 
ly and  earneftly  purfue  their  game  at  Che  fie ,  Tables ,   or  the 
like,  by  an  inch  of  candle,  which  unexpectedly  goes  out,would 
queftionleffe  have  play'd  willing  y  all  night  had  the  light  lafied : 
So  wicked  men  they  defire  to  fpend  all  their  inch  of   time  in  the 
purfuit    of  their  fins,   if  that  would  continue,  they   would  con- 
tinue in  fin,  and  not  leave  finning,  wherefore  they  flull  not  leave 

Nnnn  fuffering-, 


638  Of  Hell.  Serm.a6~ 

fufferihg ;  bad  they  lived  for  ever  hete,they  would  have  finned  for 

R:v.  9    c.      ever;  but  in  Hell,  where  they  would  not  live,  they  muft  be  kjtpt 

alive,  becaufe  of  their    will   of  fm  upon  Earth  :    Oh  !   Tvidced 

wretch,  is  it  not  a  righteous  thing  wkh  God    {what 

'  .  „••      ■  ,r     thixkgfi  thax>)    that  thy   punifhment  for   thy    fin 

fLT^fT^C^  ^ould  never  ceafe  inHd-  whofaouidif  thou  live 
mum  caream  pipplie'ro.  qui  foe  ever  here  ,  thou  wouldft  be  an  Eternal  ttandmg 
in,  bac  vita  nimquwi  Vo~  provocation  to  his  Majefly  ?  I  deny  not,  but  the 
it  came  puma,  vvi  ked  will  fin  Eternally  in  Hell,  y^r.  I  lay  norths 
Grfgor-  ftreife  on  that,  (which  fome  do)  asthereafon  of 

their  Eternal  punifhment,  bu,  bccaufe  zhzy  never 

tiafti ,    nor  W'j'itd  have  ceafed  to  tranureffc  Gods 

Gen.  2.  17.    flom.  6.  ult.    Law,  whiles  upon  earth  ;  and  External  pu;  ilhmenc 

&  5»  »2«  Gal.  3.   VVf,s  denounced  againft  the  firft  tranfgrejji  on  ywh\ch  e- 

9'   very  one  that  lives  and  dyes  in  fin,  is  not  only  guilty 

of,  but  will  no:  repeat  of  5  he  would  not  be  reconciled 

Ifc.    50.  1  y.    Match.  15.   to  God  here,  and  God  will  not  be  reconciled  to  him 

37.    ^John    5.40.     Bxcfc    hereafrer>  but  win  fayt0  him  aiVvays>    as  7;/m«^ 

once  faid  fo  one  that  requefted  death ;  rather  than  long 
Sm.  in  vita.Tyber,  imprifonment  ;     nondnm  tecum   redli  in  gratiam; 

1  am  not  yet  reconciled  to  thie,  that  1  Jhoulu  jketv  thee 

fmh  a  favour, 

Prov.8.3^  (2.)  The  finver  hath  but  his  choice  and  option-,  if  he  bepla- 

Deut.3©  19,     guecj  w-ch  Eternal  death,  'tis  no  other  than  that  which  he  prefer'd 

John*40,j4  before  Eternal  life.    The  Lord  fetshfe  and  death  bdoxt  us, 

EzraVix.     ^  as  ^V  Mofcs  the  typical  ^  fo  by  Chrift  the  true  Meii^h)  if  we 

jHof.  13.9.'     will  choofe  Chrilf,  and  accept  of  him,  we  may  have  Sternal 

life;  if  nor,  we  muftbe  Pure  of  Sternal  denh;  he  that  refufeth 

the  Eternal  freight  of  Jory  in  one  end  of  the  icale,  choofeth 

St'rnd  y/umfhment  in  the  orher  end-  ^s  our  firft  Pa -ems  did 

choofe  the  curfe  by  :heir  voluntary  refufing  of  the    Welling  ; 

which  bad  choice  of  theirs,    laid  obnoxious  unto  Eternal  pain 

both  themfelves  and  their  pofterity,  who  cannot  complain  of  God 

for  inflicting  the  death  they  are  by  corrupt  nature  liable  to  ;  fith 

befides  rheir  ch  >ice  in  their  firft  parents,and  in  their  own  perfons, 

they  who  live  tinder  the  ( .ofpel  have  as  great  a  mercy  tendred  by 

th^  fecond  Adam,  as  Etenai  death  is  a  grievous  punifhment;  yea, 

Buntings  It; n:-  the  AthJft  ( who    (as  'twas  faid  of  ^Antiochm   Bpiphanes) 

wit,  takes  more  pains  to  go  to  Hell.than  fome  others  to  go  to  Heaven  ) 

fflofi 


S«m26«  Of  Hell.  639 

muct  co  iftlfe  thai  he  defers  his  wages  of  Eternal  death  as  his 
Pa>,  iV.h  0  huh  fcoyled  and  drudged  all  his  life  long  in 
th*   Devils   Service,    oily   to   tit    himfelf  for  mitery. 

(  .    \    The  Schoolmen  have  ob \"erv  ed  from  the  Thilofopherjhat  A  quia .    Su/, 
the  fmtfhmem   ought  to  be  levied  according  to  tie  dignity   of  himQ^9s>  Ar  i. 
again  ft  whom  tht  ojfe nee   u  committed.     He   is    more   feverely 
punifh't,  who  gives  his  Soveraign  a  box  on  the  ear,  than  he  that 
does  fo  to  his  equal  :  New  wicked  men  (  and  that  without  Re- 
pentance) fin  againilthe  Eternal  Cjod  by  the   violation  of  his  J^ 
Honourable  Law,  which  he  refolves  to  magmfie  :  And   as    they 
ought  not  in  their  own  cafe  (  fo  they  are  unqualified  )  to  be  com- 
petent judges  of  their  own  offences;  (lit'hthey  cannot  fee  the 
thoufandthpart  of  that  evil  there  is  in  the  leaft  fin)  and  therefore 
unfit  to  apportion  the  punifhmenr  which  ought  to  be  levied  by  the 
Judge  of  all  the  World  ,   (  who  knows  what  is  meet,  and  will  do  Gen,  i8.i?a 
nothing  but  what  is  right)  proportionable  to  the 

offence  committed  againft  the  fupreme  Majefty ;  for  Veccatm  in    vtum  crime? 
where  there  is  fatisfaUion  required,  there  muft  be  U^  m^^^  r^- 
proportion,  which  would  not  at  all  be  here  in  this  cafe,  tis  All(ep*iut  irrog*t*quai. 
^ithouf  fome  kind  of  infnitene /? ;  and    becaufe  that   Horatius. 
cannot  be  found  in  any  meer  creature  in  vdluL  it 
muftnecefiarilybein  duration^  for  if  after  millions  of  years  it 
could  ever  be  laid  the  damned  had  fully  fatisfied  Gods  juftice,  it 
might  be  faid  they  fhall  be  fet  free,  as  the  Prifoner  from  the  Goal, 
having  paid  the  debt,*  (  a  thing  impoflible  )  but   becaufe  theLuk.n:?8>?9 
furferings  of  the  damned  (  which  are  all  the  fatisfa£tion  they  can 
give  infinite  juftice  )  in  regard  of  the  fubjett,  being  finite ,   and  Ex  Pme  f"b" 
coniequently  not  of  nifnite  vain?,  theymuftbefo  **  duration)}*®1* 
at   leaft  a  parte  pott,  as  to  the  future,    for  the  defect  of  fatif- 
fa3:ion    in    the   temporal    finite  punifhment    of  any   meej: 
creature. 

Excep.  If  it  be  excepted,  neither  by  the  Eternal  punifhment      Excep. 
of  men  is  Gods  juftice  fatisfied ;  for  then  this  punifhment  would 
not  be  Eternal,  (which  is  a  contradiction  in  the  very  thing  it  cowddift'o  «* 
felf )   if  ever  it  could   be   faid   of  Gods  juftice  now  'tis  fatif-  Adjefto. 
fied. 

Rep!.     /  Reply  l  [i.]  Let  it  be  very  well  conftdered ,whether      %Jfl» 
Gods  juftice,  being  infinite,  and  coniequently  an  eftential  At- 
tribute in  Godjdoth  not  require  from  mai\(upon  his  delinquency) 

N  n  n  n  2  that 


£,  0  Of  Hell.  Serm.a6* 

that  fatisfaftion  which  is  of  infinite  value,  he   the  party  offen- 

infmn  valo-  dedbeingeflenrialiyof  infinite  dignity.     Now  fuch  a  fatisfa&ion, 

VIS'  'itet  of  infinite  value,  could  only  be  made  by  Chriff,  who  (being 

the  Surety  of  the  Covenant,    and  fuffered  in    our  ftead)   is 

/  fl      ^    God-man  in  one  perfon,   and  gave  plenary  fatisfaftion  unto 

Atts  xo.  2,8.     God. 

[  2.  ]  Though  Eternal  punishment  may  not  be  cal- 
John  I.  *4'  *  Tiu1,  5*  led  a  fatisfaclion  made  or  given  to  ihz  party  offended, 
i6.   Rom.    3.   15.  yec  *cis  that  which  the  j^rry  offending  muft:  ever  be 

,,    •  .  >.  '  i»  making  or  oiving,  (  by  the  order  of  the  Supreme 

Judge  who  is  to  hear  the  caufe  and  apporton  the  pu- 
nishment to  the  fault )  becaufe  he  the  delinquent  wanting  that  in* 
finiteneffe  in  dignity    of  per/on,  which  doth  bear  a  proportion   to 
the  dignity  of  the  party  offended,  muft  make  this  up  by  an   infi- 
nite duration  of  puntfhment,  which  may  perhaps  in  fome  fort  be 
termed  jatsfatlion  performed    to  the  Law,  it  being 
Satisfatth    legi     prtslita.    the  payment  of  the  wholein  the  obligation ;  for  up- 
VevfolMio  tot'ius  quod  cfi  in    on  defailance  of  paying  the  debt  of  duty    and  obe- 
ebli&tione.  dicnce  ,  what  more  is  required  of  the  debt  of  penalty 

Vebiwm  officii.  *»*  M™&  \ohrQ. Paid>  than,  **tb  ina  icrs  &"  »■* 

Dsbitvnpwb  *&  tuc*e>  cemPoraU  ipintual,  and  Eternal  t  fo  that  in 

this  refipeft  'tis  no  error  to  call  it  fatisfa&ion;  but  if 
farti  p/f«/>.  wefpeakof  acompleatfatisfac^ion  made  to  the  party  offended, 
it  muft  be  granted  that  none  but  the  only  Son  of  Gcd  did,   or 
could  give  it  3  thus  for  the  firft  great  impediment  pretended  in 
regard  of  the  Subject.    Or 
3k  2.  It  is  kecaufe  there  is  ajoffibility  of  freedom  from  thePri- 

fonof  Hell;  and  rhen  this  muft  be  either  by  Covenant  and  Com- 
pact, which  whoever  affirms,  prof er at  tabula*  ;  for  'tis  fan.  y, not 
faith  which  bdieveth  any  fuch  thing  without  the  written  Word. 
Or  by  commutation;  and  what  place  for  fuch  a  fancy  ?  Is  any  fo 
abfurd  as  to  think  there  are  any  in  Hell  who  belong  to  God,and  in 
Heaven  whobelong  to  the  Divel'  that  there  fhouldbe  matter  for 
fuch  a  Chim&ra,  fuch  a  ftrange  ftclion  ?  Or  by  force,  and  what 
were  this  but  to  over-power  6m  nipotency  ?  Or  by  fraud,  and 
what  were  th:<  but  to  out-wit  Divi-e  Wifdome,  and  to  put  a  trick 
upo:i  himv\hofe  understanding  is  infinites  Or  by  a  price  paid> 
and  what  is  it  that  offending  man  can  lay  down  as  a  fufficient 
cornpenfation  or  fatisfa&ion  to  an  offended  God7  who  is  infinite, 

fo£ 


Serm.26.  Of  Hell,  641 


for  the  injury  clone  unco  him,  which  God  fkould  accept  ofy  is  hara  i  &in,i.iy. 
tofancy  ;  and woful experience  (if  nothing  elfewi  I)  may  con-  c 'ui7-    Rom- 
vince  vain  man  ,  that  'tis  impoflible  to  procure.    Or  by  man*-*     ;'/' I# 
mijfion;  now  this   doth  belong  only  to  obedient  fervants,  not  E     1/'^ 
tochldren  of  difobedience.  Or, 

3.  The  impediment  is becaute  there  is   an    impoffiblHty  in   re-  Exp.m  -nbjccli 
gard  cf  the  fubj-etl   (as is  pretended)  of  undergoing  torments 
of  an  eternal  duration  by   a   finite  creature  •,   and 
therefore   all  the  Hell,    Socinians  ,  &c.  grant,  is  Soc'mus,  Kmcov.   cat.  c,ei- 
Annihilation,,  by  reafon 'tis  laid  ,  The  wicked  (hall  ***  ■  Bidle>   &cbardfm  , 
be    deflrojed.   .But   to    remove   this   ,     remem-  2~j|ieu-  ,    g 
ber  .;'..;'   *  * 

(l.J  The  fame  infinite  power  of  God  which  preferves  An- 
gels and  menveilels  of  mercy ,  to  the  glorifying  of  his  grace, 
can  preferve  Devils  and  wicked  men  vefiels  of  wrath  ,  to  the  ^om-9'at>23- 
glorifying  of  his  -nfilcc  •  and  God  will  dofo  ,  by  reafon  his 
mercy  cannot  contradict  hisjullice  and  truth  5  Chrift  who  at 
the  lattday  will  judge  others  for  unmercifulnefs ,  beft  knows 
what  it  is  to  be  merciful ;  and  it  concernes  us  to  credit  the 
verity  of  his  fentence  in  my  Text,  though  upon  harkening  to 
the  {hallow reafonings of  flefh  and  blood  we  maybe  apt  to 
apprehend  feverity  in  it:  but  *$ Gregory  fayes  truly,  He  that  j%. 
cannot  find  out  a  reafon  of  Cjods  doings  ,  may  eafily  finde  in 
him f elf  a  reafon  -why  he  cannot  finde  it  out. 

(2.  )  The  deflruUipn  mention  d,  is  rather  in  a  continual  fieri ', 
than  infatto  effe ,  i:i  a  perpetual  doing  ,  never  finally  done  j 
the  living  of  the  w  eked  in  hell,  is  a  dying  life,  and  their  dy- 
ing is  a  living  death  ;  one  arme  of  Gods  power  is  al- 
wayes  bearing  up  what  the  other  is  alwayes  beating 
down, 

(  $.)  They  frail  be  deffroyed  in  amoral  ,  nor  in  a  natural 
fenfe ;  a  man  that  is  dead  in  Law  ,  may  live  a  natural  life  ,  but 
is  deprived  of  that  wheh  before  was  due  to  him  j  the  wicked 
have  their  b  ings  in  hell,  but  are  deprived  of  all  rha:  which 
makes  to  their  mttrbeingt;  fe  uettred  from  the  fruition  of  God, 
and  all  comfor  with  him,  who  is  the  Fountain  of  life  ;'  intiead 
of  which  they  cannot  be  freed  from  all  that  tends  to  their  ill- 
beings.  Chrift  fayes  exprefly  ,  they  miift  depart  into  e- 
verfafiing   fire   ,     and  everlasting    puniflunent   ;    therefore 

cej> 


6  9  Of  Rill  Serm.z6, 

certainly  »*f  '*  ^  annihilated ,  but  to  #£jV?  and  remain  \n  tot- 
ment.    iV 

[i.j  He  that  fhalibs  everlaflingly  punifhed,  muft  needs  r<?- 
iwrt/«  /«    ^/^g"  everlaflingly ;    his  punifhment  r*#- 
K(7--2  mlsn-tUa  funtsp*fo-   not  continue  when  he  tf  *ft  j    he  that  hath    an  r.W , 
w&r,  cannot  be  punithed  without  end  after  he  ceafeth  tj 

Ej<*  *wl  #(/*»  ««  «■*«  ^  .  f0  that  if  the  wicked  fhould  be  annihilated, 
&£%^ir-*lw»b  or  ^M^deftroyed,  and  deprived  of  &/»£ , 
■**  ^  J*  o'V.  UtTbilop*.  then  nothing  fhould  be  tormented  with  the  ^^r- 
•Jj  ^r;«  ^/%"  worm  ;  f  if  the  worm  ^  *&  >  fr  mud   live 

in  fome  fubjecl   )    and   nothing  ftiouid  ^w//  /"« . 
unquenchable  fire  ,    as  the  Scripture  affirms  there  friall.    yf- 

[2.]  Men  as  well  as    ZX'W/y  ,    may  have  their  e fence  and 
bemg  eternally  preferved ,  and  yet  not  inherit  eternal  life  ^  but 
remain  in  a  moral  condition  of  eternal  death;    for  eternal  life 
promis'd  and  purchas'd   in  Scripture   ,   does  not  only  note  our 
phyjical  or  natural  being  in  life  ,  but  chiefly  our  moral  well-be- 
ing   in  blip  and  happinefi  ;    and  therefore  eternal  death  does 
not  deny  wicked  men  being  naturally  alive ,  but  their   being 
morally  'alive ;  they  live  indeed ,  but  miferably>  in  a  conditi- 
on abfent  from  all  comfortable  good,  prefect  with   all  evil; 
there  fhallbe  weeping  and  wailing  ,    andgnafhing  of  teeth  for  e- 
Mat.8.it.        Ver  \  therefore  there  (ha' 1  fome  be  who   iliali  fo  weep  y  &c. 
and  they  are  the  wicked  that  (hall  dill  remain  in  thefe  remain- 
ing torments  beyond  expreffion ,  which  are  called  the  Second 
de'ath;  not  that  this  death  is  a  confv.mytion  of  their  perfons ,  an 
abfolute  wafting  of  th^ir  fubftances,    as  to  the  continuance   of 
their  beings  (  for  though  they  feek  to  have  their  beings  deftroy- 
ed,  yet  they  fhallnot  finde  their  defire  accomplifh- 
Rcvcl.  9.  6-  ed  )  yet  as  'tis  laid  of  %oger  Bifhop  of  Salisbury , 

Vivere  nd'miu***  neftie-    \n  ^xm  Stephens  time    (  he  would    not  have  lived 

Ylt-„  .  (th.it  life  inPrifon)  yet  could  not  dye  ;  they  would 

mUa  miior  aiu  pejor  mors    £  .,  .,       ,         ,  y  -         x    ,         .  /    \  .  ,/         , 

tmiKMiiM&w    b-  annihilated  and  cannot)  but  tlvs  which  is   the 
^g,  worfl  death  ,    is  a  deprivation  of  all  the  comfortable 

good  of  life  natural ,  fpiritual,  and  eternal ,  with 
an  inflittion  of  the  greatefl  evil  ,  the  wicked  are  then 
fu  port  d  and  capacitated  to  lie  groaning  under  for  c- 
vcr. 

Thus 


Scvm.26.  Of  Hell.  643 

Thus  for  the  Confirmation  of  the  Point,  wherein  we  have 
had  likewife  (  imply'd  )  a  confutation  of  the  ok  ft  confi- 
derable  Adveriaries  to  this  ihfaHiVU  Dotttine  of  Hell,  there  re- 
mains 

III.   Alport  Application  to  bz  enlarged  in  your  meditati-  ^    ^ppH- 
ons;  learn  hence,  cation, 

1.  To  fe are  Jin,  and  its  fad  confequenr,  Hell j   the  clear  evi-  I. 

dence  of  an  eternity  and  extremity  of  hell-tortures,  fhould  ftir 
up  ia  us  an  holy  affe&ion  of  fearing  God,    and  being   affraid 
(by  reafo  i  we  are  j  •  Ity)  of  eternal  vengeance  ;  the    truth  is, 
we  fhould  be  fo   afraid  6£  Jtn  and/^7/,    as  to  be    afraid  of  no- 
thing elfe,  if  we  would  copy  out  in  our    practice,    the  LefTon 
Chrift  commands;  .viz*.  Fear  not  them  which  can  kill  the  bo-Matio.2?. 
dy,  but  are  not  able  to  kill  the  foul,  but  rather  feari  him  who 
is  able  to  defiroy  both  [oh  I  and  body  in  hell;  yea,    I   fay    unto 
you,  Fear  him  ;  Chrift  repeats  his  precept: ,  that  it  may  not  be  L^kc  n  j. 
forgotten;  an  urgent  necetfity  lies  upon  us   topafsthe  time  of 
our  fojouming  here  in  fear 's  ;  we  muft  work  out  our  own  falva-  xPet.  i.  i-r 
tion  in  feare  and trcm&linjr;  we  may,    we  ought  to  f 'ears  the  Phil.  2.  11/ 
jain  of'lofing  the  fight  of  Jehovahs  bleflfed  face  and  favour;  for 
this  is  a  [Mai  affection  conliftent  w  th  thegreiteftlove ;  he  that 
truly  loves  God,  will  folic itotijlyfexr  nothing  fo  much  ^  to  dif-  Res  eft  feiicitl 
p/eafr  and  lofc  him.     Yea,  and  ( though  we  may  not  with  an  if-  plena  timoris 
ration!,  or  felvifb,  ttneffefljal,  flavijhfeir ,   (  which  dishonour-  Amor' 
God)  feare  the  pain  of  fenfe - ;  yet)    becaufe    heil- torments  are  jK^^^ni 
fuch  extr&awana  eternal  violations  of  the  Primitive    integrity  ^ 
of  our  nature ,  we  may  and  ought  alfo  with  a   ration.il  fear  to  be 
afraid  of  the  pain  of  f  nfe  ,  but  not  immoderately    and    immea- 
forcibly  more  than  we  are  afraid  of  [in,  which  is  a  worfe   evil 
in  its  own  natu-e,  than  hell  it  fe'f;  for  all  the  evil  that  is   in 
hell ,  doth  arife  from  fin  as't  e  mother  of  it.     Oh  !  if  we  fhould 
but  hear  the  bitter  complaints  of  thofe    fufferirg  in    Hell  for 
their  fin  y    I  need  not  then  ( I  might  hope  )  pe riwade  the  ftout- 
eft  to  be  afraid  of  fin  and  hell ;  for  oureares  would  even  tingle, 
our  hearts  tremble ,  our  blood  curdle,  and  our  fpirits  as   it  were 
congeal  to  yce ,  at  the  n-oifc  of  their  mod  horrible  laaientatiom, 
learn^ 

?>     To 


644  OfHelL  Serm.26; 

^  2.  To  flee  fptedity  fio»;  fin  by  real  %epntancey    having  this 

warning  to    fie  from  thj  wrath  to  come  ,  which  will  inevitably 

feize  upon  impenitent  fmners  •,  Oh  !  let's  ail  learn  of  our  Saviour 

and  Judge,  from  this  consideration ,  to  bring  forth  fruits  meet 

Mac 3.7,8, tufir  fofwtMce ;  his  reafon  is  in  effect  the  fame  with  this  Doctrine; 

viz,.  Every,  fruit  left  Tree  is  c-t'l  into  the  fire  unquenchable  pre ;  yet 

T  h     1  ot~  our  ^e^ves  we  can  brin^  forth  no  acceptable  fruit  ,  till  we  be 

£?\  ingraffed  into  Chrift  the  true  Vine:  Oh!  let's  then  labour  to  fee, 

Ter  ?t  1 8         anc*  ^  tru^  ^orrovvful  ^or  a^  our  *~ins  '•  ane*  Prav>  Lord,  Turn  thou 

us,  and  wefhall  be  turned  from  all  our  (ins,   and  accept  of  a 

whole  Chrift  for  our  only  Lord  and  Saviour ;  oh/fith  we  cannot 

waili  our  hands  in  innocency ,   lets  be  waihing  them  daily  in 

Zich  1?  1         C^e  tearS  °^true  potency;  let's  go    to   the  Fountain  open  d  to 

lfa.30.uk. ^  \n*fh  in  for  fn^and  for  uncle anne fs ',that  we  may  not  be  caft  into 

Rey.  zo.  10...  the    River     and  Lake   of  pre   and   brimstone  ^    Oh  !  let's  now 

i4ii?.  ii.S.    ;  bathe  our  fouls  in  the  blood  of  Chrift,  that  everlaftmg  burnings 

may  not  hereafter  feize  upon  us.    Hence  Learn, 

2#  3  .Not  to  blame  Go$f  el-Mini fters  for  preaching  of  terrors  :  hereby 

they  would  ftaveus  off  from  running  head-long  into  Hell,and  bring 
us  to  repentance,  that  we  may  not  be  caft  into  that  prifon ,  where 

a  Cor.  5MI.  there  is  no  place  for  repentance:  Knowing  the  terrors  of  the  Lord 
we  perfwxde  men :  in  love  to  their  precous  fouls  we  are  bound 

Hebr.13.  17.  (being  allured  we  mufl  give  an  account)  to  awake  our  hearers, 
left  they  forget  Cjcd  and  be  turned  into  hell:  we  dare  not  betray 

Pfal.^.  17.  your  precious  fouls  to  grat'fie  you  at  prefent,  and  indulge  you  in 
youriins-  as  the  Apoftle  fays,  V/e  mufl  not  for  meat  de- 

Rom.  14.  if.flroy  the  wori^of  <jod\  for  preferment,  favour  or  refped  from 
io-  you  at  prefent ;  we  dare  rot  fuffer  your  immorral  fouls  toperifh 
•  without  warning ;  oh  frends,  be  not  angry  with  ustheEmbaf- 

fadoursof  Jefus  Chrift, when  we  fee  any  of  you  haftning  down 
the  broad  way  which  leads  to  Hell,  (as  fure  as  we  are  here  now  ) 
if  we  then  cry  pre  \  fire  \  to. bring  you  back.  You  have  no  more 
reafon  to  think  us  your  enemies  for  this  warning  of  you  ,   and 

Gal. 4.1^  telling  )ou  the  truth  in  love,  than  any  of  your  children  have 
to  think  the  moft  dear  and  tender  Parents  amongft  you*  were 
their  enemies, when  feeing  them  (through  carelefsnefle  )  ready 
to  foil  into  fire  or  water,they  fhould  cry  out,  oh !  take  heed 

Children  / 


Serm.26«  Of  Bell.  645 

Children,  or  you  are  irrecoverably  loll.      Learn  , 

a.    Not  to  grudge  firmer s  their  portion  m  this  tl'oy'd  :   Davids  4. 

advice  fhould  be  our  practice,    enforced  from   this  very  Do- 
ctrine ;    viz,.  Not  ti  jrct  our  [elves  (it  evil  doers  ,  nor  to  be  en- 
vi '  w  agahift  the  w&rhrs  of  ihiqkitf  ;  for  they  (ball    foon    be  ?&■>?■  *>  ?. 
cut  down -as  thegrafle;    they  Jhali  b:  turned  W.to  H.li\   their  p~^,9' ,JJ' 
foolifh  profperiry  will  deftroy  them ,    their   candle  [hall  be  pat 
o'tt ,  and  that  in  a  fnurY  which  will  n:.ver  cz^t  (Unking,  why 
then  fhould  we  be  offended  at  their  profperiry  here,  who  are  re- 
ferved  to  an  extremity  and  eternity  of  torment  hereafter  !  it  M  j 
is  a  groffe  milhke   to   call   the  frond  happy ,   or  to  think  the 
oodly  my  ft  mifcrable,  becaufe  they  are  here   fometimes  a  lit-  ^or.iy.i^.i^ 
tie  under  a  cloud.    The  Pfalmift  was  tempted   to   ir^  but  the 
knowledge  of  this  Doctrine  in  the  Sanctuary,   did  foon  recti-  pf-73-3. 1&19 
fie  his  judge:nentvind  made  him  conclude  that  God  had  fet  them 
in  flipvery  places  to  be  ca/t  down    into    deftrttftlGK  ,    and  utterly  J°k    so-  6}  7* 
cmfuvned  with  terrors >  and  perijh  for  ever  ;  we  had  more  need 
to  pity  than  repine  at  our  wicked  Neighbours,  having   their  Mar.  19.24. 
good  things  here :  when  we  consider  how  hard  a  matter  'tis  to -vvlthLuke  i£. 
have  good  things  here  with  T>  ives  ,znd  with  Lazarus  too  hereafter 
in  tAbi ahams  bofome.    Learn, 


?•    #- 


5.    Lartly  ,    To  admire  ,  and  he  greatly  affeBed  with  the  fu- 
ptrlative  love  of  Chrift   in  undergoing   that  punifhment  in  our 
ftead,  (if  we  will  receive  him   for  our  Lord  and  Saviour ) 
which  will  be  extream  and  eternal  torment  to  all  that  do    refufe  Mat.  ioi  i£ 
him.     And  if  he  be  Judge,  they  who  receive  not  hisEmbaf-  * 5^39*  40. 
fadors  in  his  Name>  are  of  that  number:   Oh  /    who  would 
nor   hen  kjfi  the  Son,  that  believe  the  wrath  of  God  will  in- 
flict thefe  eternal  torments.Oh  /Chriftians  /   (  fuch   I  wifh  we 
may  a.l  be  in  deed  and  truth)  lee's  blefi  and  kilfe  this  bleffed1^1,2,1*' 
Son  of  Cod,   that  bare  for  us  this  infupportable  wrath ,    even^^ff;1,104 
feftts  which  delivered  m  from  the  wrath   to  come ,    and  tr  turn- j&ofa i#  \ 
fhed  over  principalities,    and  over  tho  Grave    and  Hell;    the  1  Cor.  1  j. ^ 
greatneffe  of  the  damnation  we  are  expofed  to  by  nature ,  doth  SS* 

greaten  the  falvdtion  purchafed  by  grace  \  Oh/  blefied  fefus!^'1^'1^ 
thou  waft  curfed  here, and  tafted'ft  the  death  that   was  ~  accur-G^'J"*', 


6*6  Of  Hell.  Serm,  26 

tf*'1$'1>7>*-fed;  even  this  in  thy  fentence;  thou  waft  bruifed^  afiliftcd, 
Rora.8.1.  an(i  brokgn  9f  q0({  jor  m  .  but  thou  was  taken  from  Trifon  % 
tvithHeb  It  anc^  ftom  judgement  ,  and  ever  lifting  condemnation  ;  for  it 
&  % .  9.  "  was  nQC    poffible  that     ThoH   (houldfl  be  holden  of  any  pains; 

Ad$  i.  24.  fo  that  though  every  Believer  fhali  fee  a  Temporal  ,  yet 
Pfal.ii6.3(       (hall    he    never    fee    Eternal     Death  ,     bm    inherit    Eternal 


&9wT,&(frtftdw<^ 


OF 


w^MMwmwwww 


Serm,27. 


Jlv  QfrQob 


Q 


647 


HEAVEN 

M  A  T  TH.  35.  34. 

Come  ye  blejfed  of  my  Father ,  inherit  the  King-* 
dome  prepared  for  yowfrom  the  foundation  of  the 
world. 


H  E  Description  of  Heaven  is  a  work  fitter 
for  an  Aa-on  the  High   Prieft  of  the   Moft 
High,  when  upon  Mount  Hor  he   is   Grip- 
pi-  g  himfelf  of  the  vile  body  of  fin  \  or  for 
a    Mofes  when  on  the  top  of  'Xcbo,  after  a 
Pifgah  profpecV  (  as  the  Jews  commenr)  he 
died  at  the  *  ktfs  of  God  ,    refunding  that  ♦  £am  *4'  * 
*  breath  of  life  ,   and  expiring  his  foul    into*  Gen^y.** 
thebofome  of  God-,     Nay,  more  fit  to  be  defcribed  by  a  pen 
taken  from  the  Wing  of  a   Cherubim,    than   the    hammering 
tongue  of  any  mortal  man.    For  whoever  attempts  to  fpeakof 
an  heavenly  ftate  whi'e   himfelf  is  on  earth ,  h's  difcourfes   of 
that ,   muft  needs  be  like  the  dark  dreams  and  imaginations  of  a 

O  0  0  o  z  child 


6  48  Of  Heaven,  Serm.77* 


child  concerning  the  affaires  of  this  world  ,  while  it  felf  is  yet 
fwadled  and  cradled  in  the  womb.    Yet   difcourfes   of  Heaven 
*ipSi  (jUv  <rpl-  were  never  more  feafonable  upon  earth.    When  *tAitaxngoras 
f§eLyAha£     was  acaifedas  not   ftudying  Politicks  for    his  Count  ryes  good, 
^a7fU&:       ^  replied  ,  I  have  a  very  great  care  of  my  Country,  pointing 
D10.  Laer.      up  co  heavcn  ;   if  ever  ChritUans  had  caufe  to  make  all   honeft 
hafteto  heaven,  'tis  in  a  finfuland  a  pcrverfe  generation  ;  v\hen 
the  waters  cover  the  earth  ,  whether  lliould  a  Dove-like  foul  fly, 
but  to  the  Ark  of  God  ?  wherrGods  judgements   and  his  Aven- 
gers of  blood  threaten  us  on  every   hand,  what  City  of  refuge 
can  we  run  to  but  the  Sanctuary  of  God  ?  when   we  know   net 
howfoon  the  members  of  Chriftsbody  in  conformity  to   their 
Head ,  may  be  called  to  fweat  drops  of  blood  ^    'tis  wifdom   for 
us  with  our  bitter  hearbs   to  keep  the  Paftover,  and  to  think  on 
*LukeM.i».  that  *  large  tipper  Korme  ^  wherein  we  may  be   Feaited   at  the 
Supper  of  the  Lamb.    Therefore  with  holy  David  ,     when  the 
"Pfal.18.4*        floods  of  ungodly  men  made  him  afraid  ,  let  us  take  the  rvtngs    of 
a  "Dove  ,  fly  avoaj%  and  be  at  rest ,  in  that  defart  of  men ,  but 
Paradife  of  God,  while  we    meditate  on  thefe  words  ,  Come  ye 
Blefcdy  &c 

A  little  before  the  Text,  you   have   fuch    a  div:fion  of  this 

world,  as  youfhall  never  fee  fas  many  -.divifions  as  there  are) 

nil  you  come   to   judgement  •    a  Herd  of  hairy,  rough,  lufiful 

Goats  on  the  left  hand,   which    (  like  Pythagoras,  his   fecond 

number  J  are  accurfed  for  departing  from  unity,   and  have   a 

/harp  fentence  with  the  unprofitable  fervant ,  *  Cut  him  in  fun- 

s   cA^ttspsiVa \der ,  a/ad  anoint    him  his  f or t ion  with,  the  hypocrites.     But  the 

mtimv.  fheep  on  the  right  hand ,  are  ail  folded  up  in  the   arms  of  Chrift  , 

Mac  34.  yi.    Comeje  6lc(2cd,  &c. 

In  which  words,  you  have 

1,  APoffeffion. 

2.  The  admiiiion  into  that  poffeflion. 
InthePofleflion, 

i.    The  nature   and  qualification  of  it  ,    It  i§  a    Ring* 
dome. 

2.   The  Preparation    of  it    ,      I  rem    the  fopmdation   cf  the 

World. 

In  the  Admiffion^ 

1.  The 


5erm.27.  Of  Heaven.  ^49 

i.  The  Tide,  and  that  is,  Inheritance. 
2.  The  Heirs,  The  blefed  of  my  Father. 
j.  The  formal  Introduction,  Come  ye  id  pal  of  my  Father    /,> 
her it ,  &c. 

Firir,  ThePofleffion,  and  in  that  its  nature  and  quality,  it  is 

*  Kingdom: ;  *  GW  *  Xi*g  0/  *//f/w  earth  ;  *  ^  L^  ri/W,  *pfa]  47 
/^  the  earth  rejoycey  and  t hi  multitudes  of  I fes  be  glad  thereof-  -Pial.517  i. 
for  no  places  fo  fubjeft  to  tempefts  ,   inundations   and  changes 

in  the  ayr  andftate,  as  they.    Every  creatine  payes  him  allegi- 
ance in   the  Kingdom  of  his   power.    But  the   Scepter  of  his 
grace  is  (tretched  out  over  Ziony    *  he  is  King  of  Saints  ,   who  aRev.j4.  3. 
are  not  only  Subjects  to  his  power ,  but  his  hoiy  vvili  ,     beino 

*  made  willing  in  the  day  of  his  power.     But  yet  the  [^ds  of  R^$  *P^*'«M'b«J. 
bellion  are  in  their  hearts-,  but  when  they  enter  the    Kingdom 

of  his  glory,  theyfhali  not  only  become  perfect  Subject^  but 
Kings  and  Conquerours  over  his  and  their  eneniies ;  Come  #». 
Ur  into  this  Kingdom  -prepared  for  yon.  Now  in  every  King- 
dom erected,  there  is  fomething  to  be  depofed,  which  they 
are  to  be  deveited  of,  fomething  to  be  impofed,  which  they  are  ro 
be  invefted  in. 

Firft,  Therefore  to  make  way  for  this  Kingdom  ,  the  black  Re- 
giment of  errours ,  ignorance,  and  miiapprehenfion  ,  fliail  be 
disbanded;    though  all  the  Subjects  of  Chrifts   Kingdom  here" 
are  freed  from  *  damnable  her  e fie  s^  and  recovered  from  the  ar>  *2p  ri  j 
folute  dominion  of  the  Prince  of  darknefs,   yet  they  are  fub- 
}ec~t  to  fuch  errours  and  miltakes ,  as  may   make  them  troubie- 
fome  not  only  to  the  Church  of  Go  J  ,   but   to  the 
world.     Tertuttian  Montanizeth  ,    Cyprian   rt  bapti- 
zed!,  and*  prigen  brings  others  from  thofe  errors    *  cujm  mgenlm Ecde/i* 
himfelf  fell  into  >   as  he  did  Saint  *Ambrofe  from   SacrtL**wtak. 
the  Vahntinian  Herefie ,  to  the  *  Orthodox  faith.   *  j&  j  ijaxwa^smi  fc 
Botthefe  and  all  other  fhadows  on  the  minds   of  ^^/W^ctt/^™  4- 
Saints  ihaJJ  vanilh  ,  when  the    morning   fhall  ap-    y?.    JEufeb.  Hift.  Eccl.lib. 
pear  as  the  darknefs  of  the  night    is    routed  by  th^    6-c,,3- 
gfing  Sun.     All  thofe  groundlefs  fcruples  than  now 
gravel  tender  hearts ;    and  *  whatever  of  ends ,  (hall 
be  gathered-  cut    of  this  Kiyigdome.     All    laborious       ^at'   I3-4I> 
ftudies,   Controverfies ,    and  Polemical  Disputati- 
ons, iliah  then  have  a  final  determination.    All  fob- 
tile 


5  r  o  Of  Heaven.  Serm.  zj9 

tiledftin&ions,  Jcfuiucal equivocations  and evafions  (theufual 
masks,and  genuine  Vermilion  of  that  Scarlet  whore,  whereby  to 
render  the  fowleft  actions  fpecious  to  the  eye  of  the  vvofldjfhaUbe 

*  YiTqopMu*  then  fwepcaway^w  a  Refuge  of  lye  s*%  Death  will  be  the  *moi ting 

time  to  deplume  men  of  all  thofe  phantaftick  opinions ,  and 

Mercurian  fancies,  which  they  now  wing   their  heads  withal  5 

*Aft.  9- 18-     all  thofe.  *  Scales  of  ignorance  wherein  they  *  pride  themielves 

*  job  41.17.     as  the  Leviathan ,  and  fling  the  world  into  aquations,  fhall  then 

and  31.  drop  off  their  eyes  ;    the;r  *  Leopards  (pots  ,  and  Ethiopian 

•Jer.1j.a3.     skins  contracted  by  too  hot  a  Sun,   and  too  open   a  convene 

I  with  the  profperities   of  this  world ,  fhall   be  taken  off.-    And 

Job  16. 16.      though  now  ttf  on  our  eje-lids  fits  the  very  (hadoiv  cf  death  ,  yet 

there  the    meanett  understanding    fhall  confute  the  ignorant 

determinations  of  a  whole  Sanedrim  of  Rabbi's  ,     and  look 

down   upon   all   the   grandure    of    Humane    Policies  ,    and 

reifons  of  State,    with  as   fcornful   an   eye    ,     as  we  now 

look    up    with    to   the     meaneft    Cobweb   in    our    Winr 

dows. 

2.  All  that  turbulent  Rout  of  affections  fhall   be  cafhieredj 

as  all  thofe  clouds  of  ignorance  fhall  be  blown  over,  fo  all  that 

thunder  and  lightning  of  patfion  which  they  involve  and  travel 

with  ,  fhall  pafs  away.     All  thofe  furious  waves  which  now  ebb 

and  flow  in  mens  hearts,"  according  to  the  various  and  Imatick^ 

impreflionsof  worldly  interefts  and  imaginations,  which  make 

menflorm  like  the  winds,  rage  like  the  Seas,  and  foame  forth 

their  own  fhame ,  fhall  be  reduced  to  a  calm 5  thefe 

rridrrnuring  Gddarefk\  and  their  fwinifh  lufts  fhall 

vEolmjis  ajfcttuumtinrnm   be  buried  "in  a  dead  fea.    We   fhall  hold   all  thefe 

m.mh    do    me    vdm.     *  lv'}nds  inoxr fisls y  and   thefe  waves  in  the  holhw 

»  P.ov  jo.  4.  °f  0%r  P*"^.    All  thofe  .peevifh ,  fiery  Policicks , 

Ifa.  40.  12.  Ecclefiafticks ,  and  blinders  of  natural   conference, 

wherewith  men  fling  one  another  in  thefe  dayes  of 
fin ,  fhall  be  eternally  extinguished  ;  thofe  muti- 
nous commotions  of  fpirits,  which  now  dethrone  jugement, 
and  confeience  in  mens  breafts  (  and  therefore  enforce  judge- 
ment-feats without  them  to  be  fee  up  J  fhall  be  as  calmly  fub- 
ouzd ,  as  the  Sun  puts  out  the  fire ;  thundars,  lightnings ,  pe- 
fli.'erces,  earth-quakes,  fhake  not  the  world  fo  much,  as  mnes 
paflions.    The  pride  and  envy  of  a£V«*r  and  a  Tompey,  were 

able 


Serm.  *7-  Of  Heaven.  65 1 


able  to  enroll  three  hundred  thoufand  Heads  in  the 
duft.  The  impetuous  motions  of  theie  Juftful  affe- 
ctions, breed  thofe  miferable  necefficies  men   talk 

of;  but  as    ^Augustine  fayes  * ,  thofe    necelfities    *Ti<"1   fituuntvr     if*  ne- 
will  be  ended  ,  when   thefe  Jufts  are    conquered ;   &&*&  qwm  vrntwum  n~ 
then  men  will   be  *  more  than  conquerors  -    and   u.^ldiute^  *>&  in  E~ 
{hall  be  able  to  conquer  themielves ,  their  palfions ,   *Ronf.\   37. 
which  Victors themfelves  obtain  not   to  do  here.    vmeu'yjL,] 
Men  are  now  like  bruits ,  flaked  down  to  particular 
interefts,  humours  and  lufts  •  but  then,  and  not  till 

then,  *  free-will  it  felf  fhall  take  up  its  freedom,  *Lib#-um  arbitrium  er'u  lU 
and  all  thofe  *  wills  $f  the  flejh,  (hail  have  a  total  £?*":  A^- 
and  final  circumciiion ,  when   this  eighth  day,  and  r^S      z    3'    ^iKmt>T* 
great  Sabbath  of  the  Saints  is  come. 

3.  The  whole  body  of  bodily  infirmities  fhall  be 
fhaked  off.  So  long  as  the  foul  vveareth  the  body,it 
carries  an  Almanack  about  it,  by  vertue  of  thofe  pal-   xrT  T    . 

"  fions  which;  button  foul  and  body  together,   and    »g**&*™3^to*h 
convey  its  diftempers  to  the  mind  ;  and  the  foul  on 
the  other  hand,  as  primarily  affe&ed  with  fin,  as  a 
ruftyfword  infects  the  fcabbard  ;  but  when  the  body 
caird  thefheathof  the  foul  by  the  Prophet  *  £>,>»/-  *  Chap.  7.1*.    7\T\} 
e/,  fhall  drop    off   ,    the  foul  like   the  *  flaming   wgma.'  ' 
fword  or  Cherubi.n   rather,  (hall  enter  into  the  Pa-   'Gen.  3.  24. 
rad'fe  of  God.    How  long  Is  the  foul ,  that  *  Candle   * Prov-  iG» 2"- 
of  the  Lord ,  in  the  dark  Lanthorn  of  the  body,ere  it 
fhineatall?  and  when  it  begins  to  flame  forth,  the 
Lanthorn  burnes ;  onefeaverifhdiitemper  or  other 
comes ,  and  that  is  raked  up  as  a  fpark  in  its    nines. 
That  great  *  PuM  can  of  time,Sleep,  what  an  Excite   *  Sm  de  bttD.vi. 
upon  culiom  hath  it  out  of  our  lives  ?  and  our  *  bel-    *  Vikux  viu  Charybdit. 
lies  are  the  graves  of  a  great  pare  of  our  days  ;     But 
meats  for  the  lelly ,   and  the  belly  for  mtAtJ,   but  God 
fkdl  deftroy  both  it  and  them  ;  that  is,  as  to  their  pre- 

fe  trie**     As  in  a  Ship,  all  the  Mails,  SaiJs,Poop    *»iCor.  6.13.  quotd   *- 
-and  Sterne  abide  when  in  the  Haven,  as  they  were    fiu»: 
in  the  Voyase  ,  fo  all  the  Tackling  of  thebo'.ymay    y   hl  cari*i  Pf*t*  P!irP;f- 
remain  in  hea  en-   Slijtb dropped ifcMdmlejtone  qui£&c'  J*0**-*** 
$f  his  cloaths ;  fo  the  loofer  humours,  dull  phlegm, 

and 


6^  0} -Heave*.  Serm.27. 


2nd  melancholy  ,  which  clog  us  with  indifpofitions  ,  and 
♦  fadofafiis'  make  us  *  heavy-hearted,  and  cu-I-fpirited  in  holy  duties, 
Anton.  £etfu-  (hallbe  all  drawn  off,  and  then  we  lhail  ferve  Cod  without  any 
vtd]°l-  latitude,     fainting    or    tedioufrefs   ;      Heavixefi    may    en- 

PUl    ept.  4     -  jfire  rQT    t\  -$  n\<jlt     but  joy  comet'?    in  that  morninr   \     when 
*Pfal.  19. 5-    with  the    Sun,     *    we  frail    re:ojce    as    a    Gyant^tormne   our 


race. 


4.    All  that  Legion  of  fowle  fpirits  ,  vvith  their  armoury  of 

*  Tudetf.        tetitations,  fhall  be  confined  for  ever  in  their  *  chaines  of  d*rtkc 

;;*/?;  the  Prince  of  this  world  {hall  be  depofedwhen  thisKing- 

*  Rev.  20.3.    dom  taketh  place  ;    the  *  great  old  Serpent  cast  into  the  bot<om- 

Icjfe  pit.    No  Serpent  (hall  hifs  in  that  Parad'fe.    And    though 

*  Job  7.  1.      all  this  world,  the  *  fcene  of  his  tentations ,  fhould  remain  af- 
^«^7»W.7°  ter  its  purifying  by  fire  ,  and  ail  creatures  as  mans   fervants   be 

cloathed  with  a  better  Livery,  when  their  Matter  is  advanced  ; 
yet  they  could  no  more  fatten  a  tentation  on  a  Saint  in  glory , 
then  you  cannowfhoot  an  arrow  into  the  heart  of  the"  Sun. 
Though  Satan  and  the  world  are  now  alwayes  nibling  at  a  Chri- 
(lians  heels,  that  as  many  ejaculations  as  the  foul  hath  to  God, 
it  finds  as  many  injections  from  the  Devil ,  yet  the  God  of  peace 

Rohm*.  2©.    wt&  then  finally  bruife  Satan  under  their  feet.     The  ground  that 

now  Lords  it  over  men ,  and  is  the  Lordfhip,no,t  the  man  ,   and 

plows  up  his  heart  with  careful  folicitudes,  and  caftsks  furrows, 

andwrinckles  in  his  face,  fhall  never  give  Thornes  and  Thittles 

r  to  his  eyes  more  ;  but  he  ihall  be  able  to  ferve  God  *  without  a- 

l47/^oy5/'ny  Vellications,  Convulfions,  Cramps,  or  Dittra&ions  , 
from  the  fowre  Fermentations  of  the  Flefh  and  the 
World. 

Secondly,  As  thefe  enemies  fhall  be  depofed  and  difappear^  io 
there  is  Something  to  be  fuper-induced ,  in  order  to  the  confum- 
mation  of  this  happinefs. 

x5Rcv.  19.  8.        1.  Therefore  all  the  Subjects  of  this  State,   fhall  *  be  c loa- 
thed with  long  white  ^R^bes ,  which    is  the  righteoufnefi  of  the 

*Pfal«iio.3,  Saints^  they  fhall  be  *  in  the  beauties  of  holinefiy  from  the  very 
womb  and  fir  ft  opening    of  that    morning  ;    every    infant-grace 

Ephcr.4.  13.    (hall  then  have  its  adolefcence  into  a  perfect  man>  and  to  the  mea- 

%„  furc  of  the  fratwe  of  the  fulnefi  o1'  Chrift.     Hereis  imperfecti- 

on ,  intcrmiflion  ,  and  remiflion  in  our  devotions  of  the  high- 
eft  elevation.    David  himfelf when  his  heart  was  moft  fining 

with 


Serm.i7«  Of  Heaven.  6$} 


with  Divine  aflfe&ions ,  andinthebeft  tire,    y:t  he    had    his 
Cadences.     His  Hallelujahs  ,    and    higheft  itraines    of  prai  le , ,     .         7r^ 
came^off  with  *  $tUhs  a  Probation  of  voice,  and  an  affe&i-^J]   Buxt: 
onate  paufe  -9  but  in  that  Quire  of  fouls  once  entered  *  the  bo-  *  Sanfium  fat- 
ly  of  holies  ,  ("hall  fing,Bleffing  ,  and  glory  ,    and  honour ,   and  &***** 
power  ,    f*  him  that  fits  on  the  Thine,  and  the  Lamb  for  ever 
and  ever,  with  an*  Amen  Hallelujah  ,    with  themoft  diften-*  Rertf.xj. 
ded  faculties  and   intentions  of  foul  l  to  all  eternity ,  in  that 

*  houfeof  praifes,  and  at  the  Marriage  Supper  of  the    Limb.  *  Kev.1^4. 
Here  every  Chriftian  hath    *  his  Garments  made    white  in   the*  j^nn  rvi 
blood  of  the  Lamb  ,  being  juftified  from  his  iniquities  by  Faith  Jurats  iomm 
in  Jefus,  but  when  they  fhall  be  tranflated  to  that  Mountain  o£™ptjalisdtchur 
Bliis,  *  their  faces  (hall  appear  as  the  Sun ,  and   their  Gar-^]^^" 
rrjents  of  light  as  the  top  of  Lebanon,   *  fhall  (feine  as  white  as «  Rev"     r 
Snow.    Here  like  poor  common  Souldiers  ,  fome  get  one  pieced  tyatr'17.1. 
of  Armour,  others  another ,  one  is  skilled  atone  weapon,  o-  Mark  9.1. 
thers  at  another-,  Job  gets   a   Helmet  of  Patience  ,  "David  zCandore  nivis- 
Girdle  of  Truth  on  his  Loynes ,  and  Peter  a  Shield  of  Faith  ,  af- 
ter they  had  been  trained  up  to  the  ufe  of  them  in    many  corn- 
bates;  but  there  every  one  fhall  have  put  upon  him  ,  the  whole 

*  ArmoHr  of  Light,  not  to  fight  but  triumph   in;    for  *  (JW**cm'f*,Tl' 
will  be  to  them  all  In  all:  and   the  *  Sun  himfelf  being   their  *pnu/'a*# 
Shield  ,  *  Sanctuary  ?  and  holy  temple  of  his  holy  ones •    yea  ,  •lUriai.ii^ 
the  "cloathingof  his  Saints;  all  fublunary  glories ,  like   your  *  Rev.  1 2. 1. 
half-mooned  honours,  fhall  be  under  their  feet,  but  an  afterifm 

and  Crown  of  everlafting  Righteoufnefs  fhall  be  upon  their 
heads. 

2.  As  they  flhall  have  this  Royal  Apparel  when  they  enter 
into  this  Kingdome  as  their  Robes  ,  fo  they  fhall    have  their  ^  R        .    , 

*  palms  In  th  ir  hands  ;    the  *  doores  of  the  holy    of  holies  were  ^  fcnJs/zu 
made  of  Olive  Trees ,  Palms ,  Cherubims ,  and  open  powers  car- 
ved on  them  ,  which  fignified  that   abfolute  Peace  ,   compleat*  !Pet.i  4; 
Victory,    Angelical  felicity  ,    and  an  *  incorruptible  Crown   of  *  Vax  ett'trw* 
glory,  that  never  fadeth  away  ,  to  be  their  inheritance  that  en-  quillitas  ordi- 
ter  into  that  place.    There  is  no  worm  in  the  fruit  of  this  Para-  **:Aug-<fc  civ- 
dife,  *  but  tranquil  order  in  the  foul,  *the  fruit    oc  right >™fordmJa  fjfc 
neJ3  here  being*  fa  e,     and  the  ef eft  of  it  joy  and  ajfurapce  forces   appeti- 
ever\  Surely  there  where  we  fhall  *  be  joynedtothe  Lord  ,  andtiomm,  &c; 
hecome  ene  Spirit  9  his  mind  and  will   perfectly  taking  place  in*  Ha.3*.  17. 

Pppp  ^iCo^.17. 


654  9f  Heaven.  Serm.  27, 


*  If     8  us>   *  our  peace  will  be  as  a  River,   when  our  rlghteo:*ft$efZ  fhali 

be  ^  Ae  w/«z;f  j  of  */>*  £?*.    No  reflections  upon   fins  or  for- 
rovvs  pafs'd  with  bitternefs  of  fpirit ,   as   now  we  have   in  our 
greateft  Triumphs  and  feftivities,  as  the  Jews  in  their  Feafts  of 
-  Tabernacles,  had    their  willow  boughs   among  their  Palmes, 

cv.13.40.  while  they  remembred  the  dangers  they  paffedin  the  Wildernefs 
on  their  Feftival  Revolutions,but  every  review  (if  actual  felici- 
ty can  polfibly  give  way  to  it  J  will  only    widen  and  dilate   the 

*  ?*  r  "•  d  ^ou*  ^ora  moreamplei:ru^on  °f  theprefent  flate,  even*r)W 
vifoneDeiqul  Peace  °f  Go*  ™hlch  faJfet^  *U  under  ft  and'*  tig.  So  that  as  Ah- 
liscsi  aa'ioaut  gufthte  fa  yes ,  if  you  ask  what  this  enjoyment  is  of  God,  what 
qnles  pot'w  ut  kind  of  action ,  or  rather  reft  f  to  fpeak  truth,  I  know 
return  di  cam,  noc  .  ancj  n0  wonder  when  that  which  is  enjoyed  here*, 
vejcio.Dcav,  concajnes  more  tnan  any  underftandin^  can  compre- 
21:9.  1      1  *  ™  * 

*  Phil,4.  7.  u-  hend' 

msixvxmw       3-  To  malce  yP  C^e  Kn1g^om  thtre  muft  be  a  Crown ,  andfo 

*»  v*v.  there  is;  but  this  Crown  is  the  King  himfelf;  here  the   King 

of  glory  enters  in  at  cur  everlafting  gates,  but  there  we  fhallen- 

?Gcn.j?.  1.     ter    in   to    the     King   of    glory   ;     *   I   am    thy    exceeding 

great    %/ward.     But    there    are    three     wreaths     in     this 

Crown. 

1.  God  as  considered  the  object  of  Vifion,  the  ChryflalO- 

cean  of  all  Truth  ;  and  there  we  fhall   be  abie   to  read  every 

truth  in  the  Original ,  and  fee  k  in  him  as  our  faces   in  a  glafs ; 

not  only  thofe  truths  that  are  fo  mainly  conducing  to  our  hap- 

HEtiamnirio-  pinefs ,  but  thofe  more  fpeculative  to  *the  fatisfa&ion  of  cu~ 

finis  fatictur,    riofity  it  felt.     Luther  difcourfing  at  Supper  the  night  before  be 

Afelm.  ^^  faic|5  That  zsjidam  after  his  fleepknew   his  Wife  to  be 

bone  of  his  bone,  andcall'd  all  the  Creatures  by  their  names; 

^  fo  after  *  we  fhtfll    ajvake  ,     we  fhdl  not  only  b  -    fatisfied  with 

k  r.al.1.7, 15.    qo£s  image  ^  but  fhall  know  one  another;  yea,  all    things  to 

be  known-,  Philofophy  will  then  be    ota  dead  contemplation, 

but  a  meditation  of  life  •,  and  every  idiot  now,  flu  11  then  have 

the  collection,  and  pure  extract  of  all  the  notions  in  the  world, 

while  the  book  of  life  lies  open  and  legible   before  his   face, 

the  idea's,and  Reprefentations  of  all  beings  in  God  the  Father, 

the  mirrors  of  all  grace  and  truth  in  Jefus  Chrift  ,    the  beauty 

of  all  de lights  a ndfweetneffes  imaginable  in    the  holy  Spirit, 

and  a!J  tbefe  in  all ,  and  all-in  one  ,  with  infinite  variety  in  u- 

nity 


Serm.27.  Of  Heaven.  65$ 


irty  tranfcendenttoall   imaginable;  reflexions   of  glory.    But 

who  of  us*dark creatures  can  bear  this  inicceflible  light  I   wd'*ajn+  7£ 

therefore  he  *  appeared  in  the  Temple  in  Divine    darknefs ,  all  tg>v    vuktici- 
the  pureft  light  in  the  world  being  but  a  fhado.vof  God.      It"  an  &*  o/ifugr* 
idolatrous  Temple  of  Dianas   was  fo  bright,     that  the  door-  *£**  J*  °'-y; 
keepers  cryed  alvvays  to  them  that  entred  in  ,  Take  heed  to  your  »^v      fAn<* 
eyes ,    cis  difficult    to  imagine  how  ,   even  an  immor.A       eje  llm 
frou'd  fee  him  and  live.    Therefore    *    to  him    that  overcomes  ,  *  Exod. 53. 10. 
he  will \  give  the  morning  ftarre,  a  *  l'ghtto  ftrengthen    the  eye  *  ^ev.i*  2s. 
to  behold  this  glory  ,  as  alkheStarres'can  look  upon  the  Sun  •   ,L,im'1  cortm 
we  fhall  then  not  only  have  all  the  Riddles  of  providence  up-  Scbda^i^ 
folded  ,  feeing  how  one  Politician  was  ufed   to   crack  anoihers  quu/rw.'    - 
Crown,  and  one  Serpent  broke  the   he.id  of  another ;  but  the 
glorious  Majeftyof  God  {hall  be  reflected  to  us  in   the  all-glo- 
rious body  of  Jefus  Chrift  as   the  rain-bow  about  the  Throne .  Rev.4.3, 
nay,  fome  think  the  very  Angels  fhall  aflume  aery  bodies  to  feed 
the  eyes  of  the  Saints  with  all ,  and  to  be  in  a  nearer  capacity  of 
converting  with  them.    Yea,  Saint  Auguftine  fayes,  we  fhall  fee  D?  clyh.  Dei. 
God  in  his  Saints  and  their  glorious  actings ,  as  well,  and  as  mani-^*  **• c-  *0< 
feftly  as   we  now  fee  mens  bodies  in  the  vital  actions  of  the 
bodies. 

2.  The  next  wreath  in  this  Crown,  is  the  perception  of  Di- 
vine goodnefs  to  the  fatisfa&ion  of  our  love  as  all  other  dehres ; 
this  is  the  great  Sabbath  of  loves,  and  the  foul  like  a  Phxnix 
fliall  lie  down  in  a  bed  of  Spices ,  and  live  like  a  Salamander  in  *  Caat.$.  *. 
thofe  *  Coals  of  funiper ,  defiring   exftatically*  to  be  in  its  beft 
felf,  and  archetypon  God  himfeif.    But  who  of  us  can  dwelllh.33.14: 
'With  devouring  flames  ?  who  of  hs  can  lie  down  with  everlafling 
burnings  ?   even  the  love  wherewith  God   loveth  himfeif,    and 
lovethhis  Saints;  but  then  we  fhall  find  his  love  ft  rengthening  of 
us  to  love  him  with  his  own  love;,  and  thefe  dull  earthly  hearts 
of  ours  by  beholding  of  that  Sun,  flhall-be  converted  into  fixed 
Stars,  reflecting  back  his  ovyn  glory;  we  fhall  then  feel  the 
fweetnefs  of  Gods  Electing  love  from  all  eternity  j    the  love  of 


of  Tau/y  that  as  Iron  put  into  the  fire  becomes  all  fire  ,  fo  Vaulbnmffum  in  ig% 
enfhmed  with  charity  and  love,  becomes  altogether  love.    I£ncm"totum  fit 

Pppp  2  "  the 


6^6  Of  Heaven,  Serm.a7. 

■    ■  G  v      The  Philofophers  fay  the  reafon  of  the  Irons  cleaving  to  the 
tf*^^  is  became  the  pores  of  both  bodies 

cha.Yita.te  touts  a/e  alike,  and  fo  there  are  effluxes  and  emanations  that  Aide 
fitcbaritas.  through  them ,  and  unite  them  together ;  now  this  will  be  the 
magnetinn  of  heaven ,  that  our  wills  (hall  perfectly  fall  in 
with  the  Divine  Will ,  and  nothing  feem  gocd  to  us,  but  what  is 
good  in  Gods  etleem ,  fothat  we  (hall  then  need  no  threat- 
nings  to  drive  us,  nor  promifesto  lead  us;  but  Divine  good- 
nefs  will  lb  perfectly  attract  us,  that  we  fhall  be  naturalized  to 
God  and  goodnefs,  and  be  no  more  able  to  turn  off  from  that  in- 
effable fweetnefs ,  than  the  Loadftone-is  to  convert  it  felf  to  the 
Welt. 

3.    The  laft  wreath  is  therefulc  of  both  the   former ;  from 

vifion  and  fruition  of  infinite  truth  and  goodnefs ,    reflected  in 

the  Center  of  the   foul,  fprings   up  delight  to    ail  eternity; 

*  Gwd'um  de  Heaven  is  nothing  but  *  the  joy  of  truth.    After  a  tedious  Rack- 

*?.***£!'  ^ug#  ing  of  our  braines  on  a  knotty  probleme  ,  if  wedifcover  any  fa- 

tisfacVion, ,  with  what  an  exultancy  do   we  break  out   into  t  he 

**vw&  Iwfw^fc  Mathematicians  phrafe ,  *  I  faave  found ,  /  have  fomd ,     what 

Archived.       /  a  frng  time  ftudled  for.    What  joy  will  it  be  then  ,  to  feee- 

very  truth  in  God   asourfacesina  glafs,  without  all  ftudying  ? 

for  the  joyes  of  heaven  are  therefore  oftner  compared  to  drink, 

than  meat  in  Scripture  ,  becauie  there  is  no    labour  in  chewing 

upon  them ,  nor  any  diminution  of  them   ,   but  they  Aide   in 

fmoothly,  and  fully  repieniih  the  foul  with   delight-    the  plea- 

fure*  of  fenie  arefliort,   no   longer   than   the   O-fophagus  r  a 

*Aifc    k*m-  *gl'ibfwailow,  a  *:  rueful  hogough;  but  there  the  quire  of  Divine 

mi  >9  ctoKMt-  powers  ii-j^iibe  fixed  in  aneverlafting  fruition  of  eternal  felici- 

in  Dio  nLaer.  **«.     ^°  v  ^  Saints  may  ^ave  **ome  ^ts  °*"  t^iat  W  >    ^IK  ^en 

*$uavk  bora  '  they  dial  I  have  their  fill.    Now  they  have  many  a  *  fweet  houre, 

bnvis  mora,  but  a  fhort  one .,  but  then  joy  fhall  be  a  (tending  difh ,  and  we 

Bern-  fh^'l  be  *  fortified  with  the  fatwfi  of  Cjodshctife.    Now  their 

J  Pfa.  $6,  8.  memories  are  flippery  ,  but  then  there  fha'I  be  an  actual  fenfa- 
ifcfoUe  tion  of  Divine  joyes  continually,  when  wefhall  fee  God  face 

repubwfjortt.  toface-   *  the  concupifcible  part  fhal  be    Bkd  whh  a   Foun- 

y4iii*9  'W&  n'n  of  righcedufneft  ^  theirafcible  with   perperna;  tranquillity. 

Mtferfetai  We  (\u  II  rome  with' n  1  he  verge  of  Gods  own  happi  nefs ,  when 

mgnquitli  xte,  *  v;e  tyag  enter  Into  onr  CM  afters  joy  ,  when  wefliall  joy  more 

f^p-  in  his  happmefs ,  tlu  1  in  our  own  5  there  ilia:  1  be  joy  uponjoy, 


Serm.a7-  °f  Heaven.  657 


iov  above  all  joy,  joy  without  which  there  .is  no 

Jr%«      *  We  {hall  be  perfectly  at  leafure  for  God,    » Gaiutimfvper  ganitkk% 

InVi're-  him    we  (hall  fee  him  and  love  him  ,  we    l**di*»  it*™ ome  gat- 

andie^  mm,    \>v-  »i»  »  a      u-.«~j      ;^U«.,v  „n     <fr«0#.  taudtum  extra  quod 

{hall  love  himandpraifehim  in  the  end  without  all  -  V   ^;(W.  A   ?  de 

end-    for  as  the     feventh  day  *  had  no  evening  ,.;„.,;,* 

mentioned    and  the  New*7"'*/<l/lfW  hath  no  night;  » Vaablmm  &  vidtbimus, 

its  ;  len°th,  breadth,  &c  all  alike  cubed  for  per-  riU,mm&  amttm*,,  a- 

lts      icu0i» ,  "            »          u«n™F     u..cm,,ft  lv  ,tf.i  minimis  &ltvda.bmiu,   in. 

petuity.    Andifeverwebehappy,  we mult  b-  a  Ha-  fm?mfmA    ^.^ 

red  of  the  eternity  of  that  ftate ;  for  die,  fear  of  the  p.'-'         & 

lofs  doth  leflen  our  joy,  or  elfe  we  think  it  is  perpe-  ,  Gen#    ,.    ,. 

tual    and  vet  it  is  not,  and  fo  we  are    miferable    in  »  Rerelafci   i».    ijr- 

our  ignorance  and  mifiake;  and  as  the  joy  of  that  *  Verfe  * 
ftate'is  notleffened  by  future  fears,  fo  neither  by 

oafl'ed  orprefentforrows,   *  4.«  «*"  *«»;  **«»»  RcveUt.ons  »,.     4. 

L  WW  /r»w  f/Wr  7«  i     ™d   the.  vle™  °f  the!r  . 

neareft  Relations  in  the  bottomlefs  Pit,  (hall  no  more   bean 

allav  to  their  joy,  than  if  they  faw  fo  many  filh  caught  ina 
Net-  butthey  lhall  rejoyce  aswellinthe  Jufticeof  God  glori- 
fied in  the  mine  of  his  incorrigible  enemies,  as  in  the  glory  of 
hkmercv  in  their  own  Salvation;  all  thofe  feeble  afteatous 
that  are  now  fo  ftrongly  contraaed  to  poor  particulari- 
ri-s  fWall  be  divorced  when  once  we  come  ro  be  E- 
fpoufed    to    thofe    dilated    joyes     in    the    Immenfe    De- 

lty*Butyet  there  are  two  acceflary  Coronets  we  may  add  to  this 
Crownof  happinefs  as compleaters of  it.  . 

i    When  the  bodies  of  the  Saints  ilia  11  be  re-n-.ited  to  their 
fouls'    therefhallbeanacceflionof  joy;  as  the .  Schooles  fay , 
The  body  muft  have  its  dowry,  ere  it  be  Efpoufedto  Chnft. If  *  nefwem  0 
the  vile  body  of  an  ambitious  and  imperious*  «•// -.vWf,  had  $u.  emit. 
fuch  a  crafisand  temperament,  that  it  gave  a  perfume  to   the 
L  when  he  was  dead,  dotb.lefs  thofe  that  nave  conquerdthe 
world    and  are  to  triumph  for  ever  in  the  world  to  come,  their 
very  bodies  {hall  q.ive  (  as  the  flowers  of  that  Parad.fe  ja  very 
frjrantfmell,  being  members  0   the  body  of  Chnft,  whofev.- 
rv  crucified  body  was  an  *  tftr**g  of  a  (wrrt  fmg*t  famr    *f*»> 
Ito  God      AHfdme  tells  us,  the  bodies  of  Saints  lhall   be    fo      n 
endued  with  ftrength,  that  they  will   be  able  to   remove    the 
«hole  earth  with  one  touch  of  their  foot,  when  on  the  contra- 


6$%  Of  Heaven.  Serm. 2,7. 

ry  the  wicked  fhall  be  fo  weakened  by  fin    and  wrath ,  that  they 

*Ezek:    *~    ^ia^  noc  be  at)^e  to  amove  a  very  worm    from  feeding   upon 

their  eyes-,  and  the  *  prophet fayes ,  that  Mejhtch  and  Tubal 

are  gone  down  to  hell  with  their    Weapons  of  War,  and  they 

have  laid  their  Swords  under  their  heads  ,   but   their    iniquities 

lliall  be  upon  their  bones ,  though  they  have  been  the  terrour  of 

the  mighty  in  the  Land  of  the  living.    Bur  the  bodies  of  th: 

*i  Cor.1j.44.  SiijKs  fhall  be  *  spiritual  bodies ;  that  is,  every  way  fubje&  to 

Splriutifub-  "  the  motions  and  defires  of  the  foul,  full  of  agility;   as  Maca- 

dita.  rim  fayes,    God  made  not  man  wings  as  birds ,  though  his  Neft 

be  above  the  Stars,  becaufe  after  the  Refurreciion  ,  "he   fhould 

iCammAn-    j,avc  in  Tcrtullians  Phrafe*An°elifiedflefli;  and  as  the    Apo- 

Zf$r[mm>       Me  fayes*,     In  a  moment  w  jhall  be  all fnatched ,  and  change 

*  1  Thcf.4.17.  e^  m  the  twincklingof  an  eye  to  meet  the  Lord  ;  there  fhall 
and  1  Cor.  i$.  be  fuch  agility  of  body,  and  nimble  collection  of  the  parts, 
$z.  iv  a  7t jluo  that  the  bxily  fhall  be  no  more  liable  to  a  ftroke  or  a  wound, 
c*  ei*»  fy-    than  the  ayr  ,    or  the  heavens ,  or  the  Sunitfclf.    And   as  the 

^*  foul  now  drinks  in  dark  informations,  obfeure   apprehenfions , 

and  cloudy  notions  by  the  corporeal  fenfes ,  thofe  painted  Win  - 
dows  of  thefe  Houfes  of  clay;  yet  when  the  foul  is  become  a 
Veffel  replenifhed  with  immortal  and  unfpotted  light ,  it  will 
tranfmitfuch  raysinto  the  very  body,  that  it  fhall   fhine  as  the 

*  Dan.u.  3.  *  ttars ,  nay,  as  the  glorious  body  of  the  Sun  in  the  Firmament  for 
Mar.  13.  43.     evcr# 

2.  The  fecond  acceffory  to  this  Crown ,  is  the  blifsful  focie- 
ty  of  all  the  Saints  and  Angels  about  the  Throne.  In  this  life 
it  is  thehappinefsof  true  believers;  that  whether  Paul,  Apoll^ 
or  Cifbasj  all  their  eloquence ,  learning,  gifts  ,  and  graces, 
they  are  all  theirs  for  their  benefit  and  fpirkual  advantage.  But 
then,  whether  Prophets ,  orApoftles  fwhofe  imaginary  rel- 
liques  fome  go  many  a  weary  Pilgrimage  to  fee  )  all  the  Mar- 
tyrs with  their  glorious  fcarres  of  honour  -9  nay,  Angels,  Che- 
rubims,  Seraphims,  and  all  that  bleiTed  Quire  of  Spirits,  who 
have  done  them,  while  they  were  in  dangers  here  ,  many  an 
invihble  courtefie  which  they  could  never  thank  them  for,  they 
*Hcb.i.  14.  being  *  mini  firing  (p  lr Its  fent  forth  to  mini  ft  er  for  them  ,  reho 
Jhall  be  heires  ofjalvation;  all  thefe  are  theirs.  If  a  Dlagoras 
whenhefawhs  three  Sonnes  crowned  in  one  day  at  the  Olym- 
pick  games  as  VicTors,  died  away  while  he  was  embracing  them 

for 


Serm.27-  Of  Heaven.  659 


for  joy  ;  and  good  old  Simeon  when  he  faw  Chrift  bat  in  a  bo- 
dy fubjeft  to  the  infirmities  of  our  natures,   and  had  him  in  his 
armes,  cried  out,   *  Now  'Lord  let te si  thon  thy   fervant  depart  *Luk.  t.  20; 
in  pence ,  for  my  eyes  have  feen  thy  Salvation.     What  unfpea- 
'kable  joy  will  it  be  to  fee  your  Chriftian  Friends  and  Relations- 
to  whom  you  have  been   inftrumental  in  their  New  Birth  and 
Regeneration,  all  Crowned  in  one  day  with  an  everlafting  Dia- 
dem of  Blifs  which  never  fliall  decay.    There  fliall  be  no  hy- 
pocrite then  for  you  to  lofe  your  love  upon ,  which  is   now  the 
great  cooler  of  your  charity ,  and  keeps  your  affections   in   a 
greater  referve ;  but  there  none  but  true  Eagles,  and  heaven- 
born  fouls  will  be  able  to  look  upon  that  Sun  in  glory  ^    you 
fliall  thenrejoyce,  that  there  are  (0  many  pure  fpirics  able   ro 
praife  and  lore  that  God  whom  you  could  never    yec,  nor  will 
then  be  able  to  love  and    pr.iife  enough    ,   or   as  you   deiire. 
When  the  glorious  Angels  begin  their  Hallelujahs,  the  Saints 
.  fliall  alfo  joyn    in  one  common  Quire  ,    *  they  frail  be  joyful 4  pr , 
in  glory  ,  and  fing  aloud    upon     their  everlasting  beds   of  re  sir.  '  *'>** 

Oh  how  the  Arches  of  heaven  willeccho,  when  the  high  pral- 
fes  of  God  jh all  be  In  the  months  of  fuch  a  Congregation  I  for 
as  when  one  eye  moves,  the  other  roles;  and  when  one  firing  in 
concord  with  another  is  ftruck,the  other  founds;  fuch  a  blend  and 
fympathy  of  praifes  fliall  there  be  in   that   heavenly    Chorus , 
yp'iththefe  *  high  founding  Cymbals  in  moft  flourifhing  exprefliors,  *  pr , 
and  anthems  upon  the  divine  glory.     If  the  Sun  ,  Moon  ,  and       a  ,I*°*  ' 
Stars  did  as  Ignatius  fayes ,  make  all  *  a  Qjire  as   'twere   a-  *  W'styvor* 
bout  the  Scar  that  appeared  atChrifts  Incarnation,  *  and  there  ™J#*s*ex. 
be  joy  In  heaien  at  ihz  converfon  of  a  (inner  ;  no  wonder  then  i?  .' 
*  the  morning  ftavres  jhall  fng  together  ,    and    the  Sons  of  GWLuke    1?.  7. 
(hour  for  joy^     when  there  fliall  bl  *  a  general  Afcmbly  ,    and  *  Job  3  8.  7. 
Church  of  the  fr f -borne  ^    and  the  Jflrlts  of  all  the   iu(t  (halt  fa  *  Heb.  12.23; 
made  per  feci.     And  though  there  may  be  one  Starre  differ  from 
another  in  glory,  yet  there  will  be  no  *  envying  one  anothers  *V\deb\t  clvi- 
happinefs,  but  every  one  bear  his  part  whatever  it   be   in  the  tasilla  quod 
lower  or  higher  praifes  of  the  God  of  glory,  with  a  molt  harmo-^7^  >*>*'*- 
nious  variety  in  perfect  fymphony  ;  for  there  we  fliall  love  one  *■   .*'  AuZ- 
ano.her  asourfelve~,  loveGod  and  our  blefled  Saviour ,  better   c,lV-22,z9 
than  ©urfelves,  and  he  will  love  us  better  than  we  can  love  our 

felvcs, 


6g0  Of  Heaven.  Serm.27 


fetves,  o;  one  another.  *  Oh  how  many,  and  howgreat  joyes 
*obquot&  ("hall  he  poffefs  ,  vvho  (hall  keep  an  eternal  Jubilee  in 
q<{jnt.t'gv<dL\h*  enjoyment  of  fo  many  and  fo  great  beatitudes  and 
obmicbh  V"    fei,cicies  of  others  as  truly  as  of  his  ownl 

dc   tot&  m 

a^Jy**^**  i"Hub:t-    Anf-  alicu-  ni  m°r  dc    btazk[U  * 

I  have  done  with  the  poffeffion  and  its  qualification  >  it  is  a 
Kingdom. 

I  now.  come  to  its  preparation  ,  prepared  far  you  from  the  foun- 
dation of  the>  &c. 

But  how  is  this  Kingdom  offo  long  preparation,  when  Chrift 
tells  his  Difciples ,  'I  go  to  prepare  a  place  for  you  ,  when  he  de- 
John  14/1,     parted  hence? 

1.  Therefore  this  Kingdom  was  prepared  even  when  thefoun- 
*Tob  28  7.  da"ons  of  the  world  were  laid  *,  for  there  the  morning  ft A*  res 
did  fing  together.  God  Created  the  Heavens,  and  then  the 
earth,  and  the  fpiritual  world  of  Angels  above,  before  the  foun- 
dation of  the  earth  below:  though  as  fome  judge,  CMofes  mer*- 
rion'd  it  not,  being  to  teach  a  dull  people  by  fenfible  objects,  con- 
cealed the  notion  of  fpirits ,  left  they  fhould  Idolatroufly  wor- 
fliip  and  attribute  the  Creation  of  the  world  to  them.  And  fo 
the  Empyrean  Heaven ,  and  leat  of  glory  ,  fome  venture  to 
fay,  God  then  made  ;  anddeterminately  too  in  the  iEquino&ial 
Eaft  of  Jndeay  call'd  therefore  the  Navel  of  the  whole  earth ; 
to  confirm  it ,  they  tell  us  zAdam  was  made  with  his  face  to- 
wards the  Eaft  ,  and  fo  they  worshipped  Eaftward  three  thoufand 
and  odd  years.  And  thence  Chrift  call'd  the  *  Eaft,  or  day- 
*  Luke  1.79*-  fp  ring  from  on  high,  and  *  the  blood  was  to  be  fprinkled  oh 
vtrn\h.  tloe  mercy-feat  Eaftward  feven  times*      But  we  may  anfwertbe 

Lev  'if'  4^^  cur"lofry  of  tn*s  e^quiry  about  the  Ubi  and  determinate  place , 
as  he  of  old  was  anfwered ,  that  asked  what  God  was  doing 
before  he  created  the  world?  he  was  making  Hell  for  fuch  unbe- 
lieving Querifts,  and  "Heaven  for  the  reward  of  an  humble  Be- 
liever. 

2.  It  was  prepared  from  the  foundation  of  the  world,  in  re- 
gard of  divine predeftination,  for  that  which  is  laftin  obtain- 
ing ,  is  firft  in  the  intention  of  rational  agents  ^  fo  God  from 
eternity  defigning  his  own  glory  in  the  falvation  of  the   Ele& , 

and 


Serm.27»  Of  Heaven*  66 1 

. . —  ■  -     .  -  », .  . .,», 

and  their  bliueful  fruit'on  of  himfelf,  may  be  faid  to  have  fee  the 
Crown  upon  them,  while  they  were  in  the  womb  of  his  Decree; 
and  to  have  prepared  them  a  Kingdome  before  they  were  born. 
And  though  ood  ma  Je  all  the  world  for  man,  yet  it  was  to  be  kept 
under  his  feet ;  he  reierved  himfelf  to  be  the  Crown  of  his  hopes, 
and  Portion  of  his  heart.  He  chofe  hs  in  £hrift  before 
th-   Foundation    of    the  World  ,      therefore    *   all    woa    ready.  *Epher 

3.  In  regard  of  Divine  Dfpenfation,  the  carrying   on  the 
whole  accono my  hath  been  from  the  Foundation  of  the  World; 
and  fobe  ng,  he  Kingd  mc  is  not  yet  given  up  all  mto    the  Fa* 
ther\  it  may  be  ftill  la  d  to  be  preparing  ;    for  though  God  being 
our  heaven,  twas  always  ready,  yetby  ourfall  we  loft  our  title  to 
thi.  Paradife ;  Chriit  intervenes  to  divert  the  flaming  Sword  of 
vengeance,enters  a  Covenant  with  his  Father,fends  the  glad  r y-  % 
dingsof  it  into  th  j  World  *  before  he  came  *,  typifies  in  the  *      'a-*     " 
fuln  Ife  of  time,  makes  x  atonement,  proclaims  reconciliation 
and  pardon  to  penitent  (imers,fends  his  Word  and  Spirit  ro  wait  to  *  Lefir.irf.  6, 
be  gracious,  to  follicit  the  World,  till  all  that  are  the  truly  called  ^Cq.9'7' 
guefts  are  invited  and  brought  injthen  he  fliuts  up  the  door  of  mer-  *  Rora*  <."  i  ?' 
cy,opensthe  grave,fummonsali  to  judgme-tby  the  iaft  Trumpet,  x  j0hn  L  J 
makes  the  reparation,  and  then  pronounceth  this  Benediction  ; 
fo  that  though  the  Kingdome  was  from  the  Foundations  of  the 
World  prepared,  yet  in  regard  every  Kingdome  includes  Subjects 
as  well  as  Soveraign  ,     Chrift  when  he  was  goin^  ,   that  fo  he 
mightfend  his  Spirit  ro  comforc  his  Difciples,  and  to   gather  in 
more  Subjects,  may  be  faid  to  prepare  a  place  for  them,  though 
moll  fignificantly  he  went  to  prepare  them  for  that  Kingdome. 
But  Parabolical  and  Metonymical  Expreflions  muft  not  have  roo 
rigid  an  Interpretation  exacted  from  them  ;  but  our  Saviour  ha- 
ving bid  his  Difci pies  to  go  before  and  prepare  a  place  for  him  to 
eat  the  Paffeover  with  them  in,  he  tells  them  that  he  is  going  to 
prepare  the  Supper  of  the  Lamb,  and  a  place  for  them,  to  whicb 
*  they  Jhall  come  from  the  £aft,   and  from  the  Weft;    from  the*  Luk.13.18* 
7{orthy  and  from  the  South  ;  and  fit  down    with  Abrah  rn ,    /-  *£• 

faac  and  Jascb  in  the  Kingdome  of  God ;  and  this  to  raife  the 
appetites  of  their  faith  and  hopes,  when  a  Supper  of  fo  many 
thoufand  years  preparation  is  the  entertainment  they  are  invi- 
ted to. 

Qjq  q  q  And 


66*  Of  Heaven  Serm.  27 . 


And  To  I  come  to  the  fecond  Part  of  the  Text,  and  that  is  the 
admLIion  into  this  prepared  Poffeffion,  Com:  ye  hie  fed  of  my 
F  other ^  &  c. 

When  a  Kingdome  ispropofed,every  man  is  ready  tote  catch- 
ing at  a  Crcwn  ;  but  therefore  our  Saviour  tells  us  it  muft  be  had  by 

*  Kah^jww-  inheritance;  that  is  the  tkie  by  which  we  muft  be  admitted ;  *  in- 
c%7i.  herit,  as  the  Jews  had  Canaan  divided  and  apportioned  to  the 

*  Numb. 2 6.  jy  feveral  Tribes  by  *  lot ;  fofome  too  curioufly  and  boldly  adven- 

ture to  allign  to  every  Saint  aManfion  bigger  than  the  whole  earth, 
which  is  true  indeed  in  this  fenfe,  in  regard  immenfity  and  God 
*Pial.  i£.j.    himfelt*  is  the  *  ht  of  their  inheritance  -,  but  it  is  an  inheritance. 
in  regard 

i.  There  is  a  claim  made  to  it  only  by  the  new-born  and  firft- 

*  John  3.3.   born  of  God,and  fo  by  right  of  birth  except  *  a  man  be  b  m  again, 

cannot  fee  t  fa  Kingdome  of  Cj od  ;   the  fpirit  of   a  (lave  cannot 

*  M  1-8  manaoe  cne  Scepter  of  a  Prince ;  nay,  they  that  look  to  fit  on 
ViCor  i$'?V  Thrones  of  glory  with  Chrift  *,  muft  follow  him  in  the  regenera- 

*  1  Cor!  1 5!  jo*.  tiQn  of  the  body  *  ,  that  muft  "dye  ere  it  be  quickned*  ;  for 
"Exod.33.20.  ftefb  and  blood  in  corruption,  moral  or*  natural,  cannot  inherit 
!  Mortar  ne  ty  iCwgdome  of  God,  which  made  the    *  Father  cry   out,  Oh 

&am>UtJh  ™~ then  Lcrd  1 1  me  dyC"  /eP  I  djC-> that  &  l  ma?  f6£  thee'  N0W 
confcfTii.  Ug*   ^  an  unregenerate  body  cannot  enter,  much  lefle  an  unregene- 

*  Turpis  perfir  rate  foul.  An  infamous  perlon  *  in  the  Civil  Law  may  be  excepted 
**.  Mynf.  in  againft  as  not  fit  to  be  an  heir;  and  fhall  the  Laws  of  men  be  purer 
jnftit.  than  the  Laws  of  Godflf  the  pure  in  heart*  only can  fee God  here 

*  iCoti  t\  2.  m  reflec-1ions,and  *  through  a  glaffe  ^.r^,then  furely  they  muft 

*  2 Pec,  -14/  be  v\i  hour  *  Jpct  or  mrinkje,   who  muft  fee  him  face  to  face: 

Heaven  is  entailed  upon  holy  fouls-,  'tis  their  birth-right ;  for  no 
*Rev.  ix.  1 4,  o:her  but  *  they  that  kjep  the  Commandments  of  God  have  right 

to  eat  of  the  Tree  of  life ,   or  enter  in  through  the  Gates  into  that 

Jemfalcm, a-d  vifio  \o£  peace. 

1.  They  inherit  by  ri^ht  of  Adoption  ;  for  Chrift  is  heir,  an.d 

we  heirs  of  his.righ'teoufnefle,  and  fo  co-heirs  of  his  glory;  and 
f  Rom.  8.  17.  *  lr:]rS  of  God-,  if  fovs,   then  heirs  ;  now  we  are  the  fans  of  God 

by  Adoption  \  Regeneration  makes  us  not  perfe&ly  holy,  and  fo 

not  perfectly  fons,^  and  fo  not  heirs,  and  therefore  we  *  receive 
*Gal.  4.  ?.  tfo  ^4 doftion  of  fons^and  being  called  to  be  we  are  fonsy  and  if 
ajoh.3.  j,z-  ^^  ti?cn  heirf;  f  )r  if  a  fon  be  parted  by  in  his  Fathers  Will,  and 

noinamed^andarcafonof  the  patting  of  himby,the  Teftament  is 

invalid 


Serm.37.  Of  Heaven.  66 5    - 

invalid  in  Civil  Law,  whenano:her  ismadehe:r;  and  God,  his 
nature  and  love  tranfcends  all  the  companions  of  men,  and  is  a 
greater  obligation  than  any  Laws  among  them  ;  fo  that  if  thou 
canft  make  it  out  that  thou  haft  the  fpirit  of  Adoption,  thou  art  as 
fure  to  inherit  this  Kingdome,  as  thou  mayft  be  fure  thou  art  noc 
by  name  excepted  from  the  inheritance  in  the  Gofpel  of  Chrift , 
which  is  his  Will  andTeftament.  v 

3.  Tis  inherited  by  right  of  Donation  and  Gift;  *  Fear  not*  Luke  12.  31, 
little  firc\^,  it  is  your  Fathers  will  to  give  you  a  Kingdome  ;  and 
though  the  wage's  of  fin  be  death,  and   men   are   but  juftly  re- 
•  wardeel  therein  for  their  demerit,  yet  *  eternal  life  is  the  gift  of*  Rom.£.i$t 
God ;  and  it  is  not  fuch  a  gift  as  is  a  falary  or  (Upend  for  our  work , 
*  pay  forourfervice  ;  for  *  when  we  have  done  all  that  we  can,*  o-laytor, 
■we  are  but  unprofitable  feru ants,  anddeferve  nothing,  unleffe  it*  Luke  17.10. 
be  to  be  *  beaten  with  many  firipes :  It  is  not  an  honorary  gift, 
as  he  that  had  loft  anArme  in  Battel,  his  Commander  Gen:rai*Luke  12.47. 
gave  him  an  Arme  of  gold,  as  an  honourable  reward  of  his  fer- 
vice;  but  alas,  *  what  finguiar  thing  can  we  do  to  emerit  a-^Matth.^f. 
ny  thing  at  Gods  hands?  when  the  more  we  do,  we  are  the  further 7t  ^l^v* 
from  merit ,  in  regard  we  are  the  more  indebted  to  our  Mafter, 
who  gave  us  the  opportunity  and  grace  to  performe  it  :  Nor  is  it 
an  Eleemofynary  gift  of  charity,  fuch  as  we  extend  to  poor  fel- 
low  creatures ;  for  that  is  but  a  piece  of  juftice,  and  felf-love,  if 
we  have  that  in  abundance,  which  others  want  to  relieve  them. 
Every  act  of  charity  is  but  a  piece  of  equity,  a  paying  of  our 
debts  ;  for  we  are  to  *  owe  every  man  love ;    but  God  ows  us  *  R°ai*  '$•  *• 
nothing,  nor  is  he  bound  to  pity  our  poverty,  which  we  have  by 
our  own  default  contracted  on  our  felves ;  but  this  gift  of  God  is 
a  meer  *  gratuitous  act  of  bounty  and  grace  ;  but  when  it  is  pro-  *  ^ap/apa."  * 
mifed  and  given,  then  it  is  but  an  a£t  of  juftice  to  grant  poffeffion, 
and  fo  the  tide  is  inheritance,  but    by  way  of  free  Dona- 
tion. 

4.  By  right  of  Redemption  they  may  be  faid  to  inherit ;    for 
under  the  Law  the  next  of  Kin  was  to  redeem  a"  fold  or  morgaged  Ruth.    4.  ?. 
pofletlion  ;  accordingly  Chrift  took  ou:  nature  upon  him,  that  he  . 
might  be  of  our  confanguin  ty^  he  became  *  a  enrje  for  us,  *  *  Gal.  3.1*. 
was  made  fin,  that  he  might  ranfome  penitent  believers  from  the  *  *  (Tor'  S'1T' 
curfe  ;and  *  having  fatisfied  to  the  utr.ofi,znd  *  bought  us  with  a  *  ,  q^  7'  2*' 
r.ffonfible  price  ,   he  hath  right    to  give  his  fieep*  eternal  life  ;  *j0hn  10.28. 

Q^q  q  q  2  and 


664  Of  Heaven,  Serm.a/. 

*  Iphef.  1. 14.  and  therefore  it-is  called  *  the  purchafed  p>ffeffi&n.    In  Law,  he 

that  buys  a£lave,may  difpofeof  him  as  he  pleafe  by  his  w.  11  •   ac- 
cordingly   Chrift    hath   made  h;s  will  to  difpofe  of  all  thofe 

*  John  17.14.  ke    ^atil    bought  :    *    Father ,  /  will  that  where   I  am ,     ihefe 

*  may  be   alfo  ;    And   fo   they   are   heirs   by  Will   and  Tene- 
ment   of  him   that    took   upon  him   the   right   of  Redem- 
ption. 
■ 

Now  I    come  to  the  fecond   thing  in   the  fecond  ge- 
neral, and   that  is  the  heirs   of  this  inheritance,    defcribed 

*  Tatris  e3  *n  c^e^e  wor<^s5  Te  bkfed  *  of  my  Father;  'tis  the  Fathers  work 
bencdi'icre.        t0  bkfle  his  Son  ;  and  when  Ifaac  blefled  Jacobjhz  made  him  his 

heir  ;   fo    Gods  bietfing  imkes    us  a   title    to    this    inheri- 
tance. 

1.  Then  ye  that  are  blefled  of  my  Father  from  the  foundation 
of  the  World  in  his  Electing  love,  and  they  whom  he  hath  fobief- 

* iv\oyr<t/.iioi ,  ledy  they  fhallbeb'effed  y  t:e  *  word  fignifies  well-fpoken  to; 

*V<xbam'mis  Kow  Gods  Eternal  thoughts  are  *  his  words;  and  they  that  were  in 

'  his  thoughts  from  Eternity,  their  names  were  written  in  the  book 

*  John  17  6  °^  *^e  '*  ^°^  ^  Et€™l  purrofes  of  grace  to  them,  *  thine  they 

were,  and  thou  gavtfl  th:m  me ;  they  were  blefled  in  the  thoughts 
of  his  heart  before  all  generations ;  this  is  an  Elective  Kingdome, 

*  2  Tim  i   0  yet  we  are^aved  not  according  to  the  merit  of  *  our  workj  done 

'  or  fore-feen,  tut  tccordng  to  his  own  pttrpofe  an  I  grace ,  which 
was  given  in  Chrift  jefus  before  .the  World  began.  And  in  vain 
did  Chrift  Covenant  with  his  Father,  or  make  a  Teftament  for  us,. 

*  Hares  caput  tmleffe  the  he' rs  purchafed  were  fore-known  *,  heirs  bwing  the 
Teflamcnti.    '  ground-work  of  a  Teftament. 

2.  WeJl  fpoken  to  in  the  Word  of  God  by  the  powerful  voca- 
*Rom.   1.  7.  rion  °f  h'ls  Spirit  *  ;  they  are  called  to  be   holy,  and  he  *  blcf- 

*  Ephef.  1.  3.  feth  them  with  all  ffirltual  bleffings  in  heavenly  places  by  Chrift 
*Rev.  19.  9-Jefus.  There  are  none  come,  but  they  that  are  *  Invited  to  the 
*G<n.  9.  27.  g:4pper  6f  the  Lamb;  they  that  God  hath  *  perfwaded  to  dwell 

*  Hofca i\  4    tn  t^e  T*nts    °f  Shemy  whom   *  he  hath  drawn  with  the  cords 

*  Pfal.  no.  3.  of  his  love,  and  made  them  a*  people  of  a  free-will  offering  iu 
*Lukc    1.  n%>tie  day  of  his  power;  whom  tht  *  day-ffrring  from  on  high  hath 

vlfttedy  and  the  womb  of  the  morring  of  the  day  of  grace  hath 

»  llofi.14.     brought  them  forth  ;   thofe   that  God*  bath  allured  and  brought 

Wtt  the  K'lld-rnilfe,  that  he  mleht  jfeaf^to  t heir  Ik arts.     Noitj 

ih:.il 


Jfcrm  i*f.  Of  Heaven.  66$ 


(ball  be  followers  of  the  Lamb  but  thofc  that  are  *  called  faithful  **ev,  i7.  i4. 
and  chofen. 

g.  Well-fpoken  of  in  the  Word  and  Promifes  of  the  GofpeJ ; 
thofe  that  are  *   meel^>  poor  in  ff>rity  fure    in  hearty  merciful  ,  *Mary  3 ,&c. 
perfected  for  righteoujnefi  fake,  and  merciful',   for  all  thefe  {hall 
obtain  m-ercy  \  as  it  follows  in  the  Verfes  after  the  Text,  Come  ye 
blefiedy&c.  For  *  I  was  an  hungry  yand  ye  gave  me  to  eat  \I  was  *  Mat.  i$\  jj, 
thirftyy  and  ye  gave  me  drinkj  a  ft  ranger,  and  you  took^  we  in  ; 
n«kedy  and  you  doatjoed  me  ;  ftcl^  and  yoti   viftted   me  ;  in  pri- 
fony  and  you  came  to  me  :    ^And    he  [aid y  XJerily  inafmuch  as 
yon  have  done  it  to  one  0 c  thefe  my  brethren^  thefe  littte  ones  y  you 
have  done  it  unto  me ;  for  *  not   the  hearers y  but  the  doers   0/*  flora.  2.  i*% 
the  Word  are  blefied;  the  *  heirs  of  thefe  promifes  are  the  only  *  Hcbr.  6.  17. 
heirs  of  glory.  &i7* 

4.  Bleffed  in  the  final  pardon ,abfolution  and  juftifieation  which 
fhall  be  pronounced  at  the  la(i  day.    Ye  fliall  inherit,  whom  the 
righteous  Judge  of  all  the  world  itiall  acquit  and  difcharge  from 
yourfinS)  to  whom  God  fhall  fay  *,  Jon  be  of  good    chear  ,  thy  *Matth.9.». 
fins  are  forgiven  thee;  nay,  £ugey  well  done  *  good  and  faith f#l*  Mm.  2^  u 
fervant,  ennr  into  thy  CM  afters  joy;    thou   haft    been  faithful 
ov°.r  a  few  things,    I  will  make  thee   rt\uler  over  many.      Oh 
how  good  a  word  will  this  be  to  a  foul,  as  foon  as  itisgot  up  out 
of  the  Wilderneffe  of  this  VVorld !  yet  *  thus  fhalt  thou  be  blef-  *  £faI- ■ 2g-  4. 
fed  that  feareft  God,    He  will  give  thee  then  to  be  fure  *  a  new*   e7,  *'  iz' 
name,  and  a  white  ftone  ,    and   write    upon  thee,  as  a  Pillar,  or 
a  Trophy  erected  after  victory,  his  own  T^anc,  and  when  God 
(hall  thus  bleffe  thee,  andfpeakto  thee,  thou  wile  need  never  a 
word  more  to  make  thee  happy ,  but  the  generations  that  come 
up   after   thee,  fhall   when   they    rife  up   to   heaven,  call    thee 
bleffed. 

And  fo  I  come  to  the  third  particular,  the  formal  introducti- 
on of  thefe  bleffed  heirs  into  their  inheritance,^;^  ye  bleffed, 
dec. 

1.  This  is  the  fpeech  of  one  that  gives  us  an  everlafting  avoca-  a^t*  vri 
t'on  from  the  troubles  and  vanities  of  this  prefent  world.     Chrift  <wo:mtist 
Tvill  fpeak  to  them  in  this  manner,on(y  in  more  emphatical  figni- 
ficancies,  Come  poor  fouls,  where  have  you  been  all  this  while  f 
poor  ilieepjwhere  have  you  been  tandrinj  upon  the  barren  Moun- 

ta'hs 


£66         J  Of  Heaven.  Serm.27. 

tains  of  the  earth,  climbing  the  cliffs  of  preferment  and  worldly 
honours,  as  if  you  had  been  of  the  number  of  the  Goats,and  had 
no  tide  to  thebieflingson  my  righ.  hand  ?  In  what  a  pickle  have 

*  Tohn  ?.  19.     you  ^een  *n>  *n  a  na^y  ^T°rW  which  *   lies   altogether   in  filthl- 

»ejjey  in  a  muddy  body  of  fin,  pepfed  with  a  number  of  tentati- 

*  pfal.^8.  13.  ons;  you  have  lain  a  long  time  *  among  tie  pots,  griming  your 

■felves,  and  defiling  your  garments  amon^ft  the,  j£_,yLnians  on  my 
left  hand.  1  but  now  you  fhall  have  the  wings  of  a  Dbve%  which 
are  all  covered  with  fiver,  and  her  feathers  with  yellow  gold. 
*Pfal. 74.  19. 1  will  never  more  *  give  the  foul  of  my  Turtle  Dove  into  the 
hands  of  her  enemies  j  you  ftiall  never  mo:e  be  cooped  up  in  a 

*  Cant.  ?.i.     Cage  with  fuch  a  company  of  unclean  Buds;  no,*  Come  my  Love 

find  Dove,  and  fie  away. 
Vox  admlncn.-       2.  Tis  the  fpeech  of  one  that  admits  us  into  this  inheritance ; 
fa-  Cbrift  is  pleafed  to  condefcend  fo  low  as  to  ftile  himfelf  *  the  door; 

*  John  io.  7.  my?  the  Keeper  of  the  door;  he  opened  a  door  of  hope  by  his 

death,  a  door  of  faith  by  his  preaching  the  Gofpel,  a  door  of  life 
by  hisrefurre&ion,  and  heaven-gates^aHo  by  this  admiffion  ^  and 
when  he  hath  admitted  his  heirs  of  glory,  and  taken  them  out  of 
this  deluge  of  fin  and  forrow  into  that  Ark  of  falvation  ,  he  wijl 
*Gen.7i6«    *  flint  them  in  as   God  did  Noah ;  and  though  they  have  an 

*  z  Pet  i    11    *  abundant  entrance  miniftred  to  them  into  the  everlajlwg  King- 

'  dom  of  our  Lord  and  Saviour  Jefus  Qirift  \  yet  whenentred, 
the  door  is  ihut,  and  no  egrefs  or  back-door  of  Apoftacy  can  be 
found  in  that  ftate.  Adam  was  created  out  of  Paradifeto  fhew 
that  h's  admi(Tion,even  in  his  innocency,was  of  gracejmuch  more 
is  it  of  grace  upon  a  recovery  from  his'  fall.  Chrift  while  in  the 
Kingdomeof  his  patience,dothca!!  his  to  many  a  penitent  groan, 
to  mournful  prayers,  and  many  tribulations,  which  make  a  very 
bed  of  dull  to  be  a  foft  couch  oH  repofe;  and  he  calls  them  thi:her, 

*lfa.2£,2o,  *  Come  my  people,  ener  thou  into  thy  Chambers ^rm  thy  doors 
about  thee,  hid:  thy  f elf  for  a  little  moment,  till  .he  indignation 
be  ovcr-paft.     Come  child,  go  to  bed  in  the  grave-,  oh  but  then 

t'Canr.  2. 14.  his  *  v  ice  will  be  fweet,  when  hefhall  ca'l  torhem  to  come  up 

*/l(a«2<.tii  to  *  this  UMoHntaln,  to  a  fsafl  of  fat  things,  a,  feafl  of  wine 
on  the  Lfes,  of  fat  things  full  of  ma  row,  of  wines  on  the  Lres 
well  refined. 

i-fitiffim*  f.v-       3*  'Tis  the  fpeech  of  one  that  bids  us  welcome  to  the  feaft  too; 

dpi  mis.    *    Come  my  friends;  I,it  is  Come  and  welcome  now;  Come  poor 

heart, 


Senn.27.  Of  Heaven.  66y 

heart,  thou  hart  been  coming  a  long  time,  I  went  myfelf  rocall 

thee-,    /  *  fent    my    Mejfengers ,  rifing  up    early,  and  [ending  *  iChron.$£. 

rJk*»  continually  co  invite  thee  to  come  in.     I  fent  my  holy  Spirit     ^  1  j 

alfo  like  a  Dove  from  heaven,  and  it  did  light  upon  thee,  and 

gave  thee  an  Olive  branch  of  peace  in  the  YVilderneffe  of  thy 

tears*,  when  it  allured  thee,and  call'd  thee  from  all  thy  wandrings, 

then  I  fent  my  black  rod  for  thee  by  that  grim  Serjeant  death,  to 

ftrip  thee  of  thy    foul  body  of  hn,  not  to  be  touched,  but  by 

the  Angel  of  death  ;  then  I  fent  my  Angels  to  bring  thy  foul  to 

the  Courts  of  thy  God,and  now  by  the  founding  of  the  lafl:  Trum- ': 

pet  I  have  call'd  for  thy  fleepy  body  to  arife  out  of  the  *  duft  ^*"fal.az.ij, 

death  :  And  now  after  all  thefe  Meflengers  thou  art  come,  I  will 

not  upbraid  thee  for  thy  delays,  but  come,  come  biefled  foul  with 

as  many  welcomes  as  there  are  Saints  and  A  ngels  in  glory  ;  I  have 

*  prepared  a  -place  for  thee,  *  thw    a  t   come    into  my  Garden  •  *  John  **-  2* 
Eat  oh  friends y 'Drinks,  yea  drink,  abundantly y    oh  beloved!  ant.  jm. 

And  fo  I  have  done  wit ru the  explication  of  the  feveral  bran- 
ches of  the  Text  -9  now  let  us  fee  what  fruit  they  bear  that  may  be 

*  Jweet  to  or*  tap.  Cant*  z'  * 

Firrt,  Then  if  there  be  a  Kingdome  prepared  before  thefoun-  1.  Infer. 
dationof  the  World  for  the  bleffed  Saints  and  holy  ones  ;   then  ^ 
what  manner  of   jerfons  are    *  we  in  all  unholy  Conversation  and  •  3-    i» 

godlefsneffe  in  this  generation?  Men  are  as  dead  to  Religion,  as  if 
heaven  was  but  a  dream;and  as  hot  upon  fin,  as  if  hell  had  no  fire, 
or  was  all  vanifhed  into  fmoak  ^  as  atheiftical  and  wretched,  as  if 
neither  heaven,  hell  nor  earth,  neither  did  feel  a  God,  or  any 
memorandums  of  his  Providence.  Therefore  a  little  tofortifie 
this  notion,  which  artificial  wickedneffe  hath  endeavoured  to  ex- 
pel, and  expunge  out  of  natural  consciences  ,  I  fhall  endeavour 
to  confirme  your  faith  by  Scripture  and  reafoii.  The  Socinians. 
deny  the  revelation  of  eternal  life,  and  a  Rate  to  come,  to  have? 
been  propounded  under  the  OL!  Teftament ;  and  the  reward  bein^ 
only  earth,  their  Law  and  obedience  to  be  but  carnal  and  low, 
which  is  to  kvti  the  Jews  to  the  order  of  brutes,  that  fo  the  Gen- 
tiles under  theGoipe!  might  be  advanced  to  the  ftate  of  men,  and 
fo  by  vertue  of  rhe  new  prizje  of  immortal  life  proposed  ,  they 
Should  have  a  tute  co  mandy  as  their  care  to  run  ;  which  is  all 
as  true  as  that  all  the  Tribes  oUfracl  were  converted  into  Ifacarst 

*  slreng 


558  Of  Heaven.  Serm.27. 


*  G.n.49.4.     *  ft*sH  a$ss  cr'c^xg  down  between  cwo  burdens  ;•  but  *  wif- 

*  Luk.  i-i^dom    is    #:tip?d  if  b;t  children  ;   and  ch:Chaldee  paraphrafe 
*On.4  7  .    renders  thole- wo:  ds,  *  t    thov  do  ft  veti,  fb*h   thou   no,  be   ac- 

[' ''fa'plc  pted  ?  by  thisglofi^A  rtend  thy  works  i  ,   this  world,  and  thou 

'*'*'''       i0€ihak  be  t'or5iven  in  the  world  to  come;  and  the   i  or  gum  lays, 

the  very  diipute  betw  xt  Cain  &&  *&*£*    was  concerni  ga 

*Tudcv:r.io.  world  to  come;  and  thofe  carnal  Hereticks  that  *  are  finfuil^ 

ix  i  19-  hQt  having  the  fp'inr,  in  what  they  know  naturally  as  brute  be  aft  sy 

co)  rupt   themfelves  ,    they    ar°  gone  into  the    way  of  Cain  :    But 

*  G:ni5-i.    vvhen  God  tcils  Abraham  *  I  am  thy  exceeding  £r 'eat  reward; 
»q  18.    anc^  Jac°b  cr*es  ouC>  *  ^  have  wai.ed  for  thy  filvatlon  O  Lord) 

even  when  about  to  dye;    God  filing  hi  r  fef  their  God$  is  not 

*  Mit.ii. 3*.    ty  our  Saviours  authority  *  the  God  of  th>  dead?  but  of  the  li- 

ving ;  therefore  Coil  held  out  eternal  life  in  the  promifes,  yea  and 
M.:vk.i8.3.&  in  the  very  command  too,  *  do  this  and  live,  the  reward  of 
Gcn.3.11.       that  obeeience  there  enjoy -ed,  was  no  leffc  than  this  everlarting 

life,  as  appeareth  by  our  Saviours  interpretation  when  the  Lawyer 

*  Line  10.  ic.  ca:net0  hi111)  *  fty*n£>  Ma  for  y  What  Jkall  I  do  to    inherit  eter- 

2,8.  n*l  Ife  -  aHd  hefaidjvhat  is  written  in  the  Law>  how  rtadeft 
thou  f  and  he  anfwered,  thou  jhalt  love  the  Lordy  &c.  and  JefuS 
faidy  Thou  haft  anfwered  nghtythis  do  and  thou  jhalt  live;  that 
is,  thou  ihalt  have  that  thou  deiiredft  ;  viz,,  inherit  eternal  life; 
and  the  very  reproach  of  the  Sadduces,  and  the  diftm&ion  of  their 
5eft  fromPharifees  and  others,  argueth  fufficiendy  the  world  to 
come  was  a  very  common  notion  among  all  the  Jews  5  and  indeed 
the  whole  land  of  Canaan  was  but  a  comprehenfive  type  and 

*Hebr.io.i.  fr^dow  of  heaven,  and  all  their  Religion  but  a  *  fhadow  of 
good  things  to  come  in  theKingdome  of  heaven,  as  well  as  in 

MohnSh^  theKingdome  of  theMelliah  *  whofe  day  they  then  J aw  ,  and 
were  glad ;  and  if  the  Gofpel  contain  the   promife  of  eternal 

*  Gal.3.8.       life,  then  they  had  it  in  Abrahams  days;    *  fr  the  Gofpel  was 

preached  before  to  him;  yea,    and  before  to  Adamy  *  that  the 

'*'         feed  of  the  w.man  fhould  break^the  S  rpents  head;  and  the  skins 

of  the  Sacrifices  wherewith  he  was  cloathed  might  fuggeft  the  put- 

.4  •  ting  on  of  that  promifed  feed  and  his  obedience,  who\vas  *  to  be 

•*$•*       br-'i fed  for  the  iniquities  of  his  people  :    But  now  to  awaken 

Atheiflica!  fouls  that  deny  not  only  the  revelation  of  this 

Kmgdome  of  God  under  the  old  Tcttament,  but  its  reality  and 

exigence   under  old  and  new  ;  confider  thefc  foure  things 

t  b  very 


Strmon:7-  Of    Hen* en*  £6? 


very  briefly,  as  the  limits  of  th's  Exerciie    command. 

i.  The  whole  Creation  is  a  Book  which   always  lyerh  oren, 
wherein  we  may  read  that  there  is  a  God  who  made  the  goodly 
Structure  and  Fabrick  of  Heaven  and  Ear: h  •,  Who  clfc  could  be 
able  to  *  hang  the  vr.fl  body  of  the  Earth  upon  nothing]   or  to  <Jobi£.  7. 
*  girdle  the  Sea,  and  all  its  mountainous  Waves  with  a  Rope  of  *\Tcr-  10. 
Sandy*    to  {pre ad  the  heavens  as  a  Curtain,  and  hangupthofe     ^1.104,  *< 
vaft  Veflfels  of  light  in  the  Skies;  there  muft  be  a  being  exiftenc 
from,  and  of  himfelf ;  and  fo  being  improduced,is  infinitely  per- 
fect, and  comprehendeth  all  thole  perfections  difperfed  through 
the  whole  Creation,  and  infinitely  more  ;  yet  what  he  makes, is 
like  himfelf;  every  creature  bear^his  footiteps;  but  *  the  hea-  *pfa].g  5. 
vensarethe  works  of  his  fingers ,and  man  bears  the  v ery  image  Gen.  1.  17. 
of  (7^.WTefeeinthefeveral(ioriesand  degrees  of  the  Creation, 
love  and  communicativeneffe  to  their  off-fpring,  groweth  more 
and  more ;  the  higher  you  go  it  grows,  more  in  brutes  than 
plants,  in  men  than  in  brutes  >  in  God  therefore  love  and  good- 
nefle,  which  are  moft  communicative,  are  moft  tranfcendent  : 
Now  God  himfelf  is  the  heaven  we  plead  for ;  he  is  the  Region 
of  fouls  and  fpirits ;  and  for  the  refurre&ion  of  the  bcdy,  his 
infinite  power  can   furely  *  give  to  every  feed  its  own  body  j* 1  Cor.  1^3$. 
though  one  part  of  our  fle(h  was  fubiimated  into  the  faz,  another 
precip  rated  into  allies,  and  cart  into  the  midft  of  che  Sea  ,  de- 
voured by  a  filh,  taken  and  eaten  again  by  men ;  and  anorher 
part  diflipated  into  the  Aire,  and  fucked  into  feme  other  body; 
yet  if  a  Chymick  can  out  of  the  afhes  of  a  flower  reproduce  the  P^'ita  Yecfert 
flower  in  its  former  beauty;  nay,  out  of  the  dung  of  beafts  re- 
produce the  very  herbs  they  have  earen,  notwithstanding  what  is 
pafled  into  nourifhment,  by  the  archite&onical  parts  and  ipirits 
yet  aHding  in  thofe  Rel  ques;  much  more  can  God  recover  our 
bodies  from  all  poifible  difperfions,  and  converfions  into  other 
bodies,  when  all  theWorldlhall  be  his  Furnace,  and  every  thing 


Vhrcm  Refur- 
ftionti,  Terr* 


refolved  into  its  firft  feminal  parts  by  the  reverberation  of  the 

flames,  and  give  to  every  body  *  theflowreof  fefurre&ton,  and* 

a  reflorefcence  into  glory.  dcTJSrt 

Rrrr  -.A* 


670  Of  Heaven*  Serm, 


2.  As  there  is  a  God,  and  fo  that  Kin°dome  ,  fo 
•  It  Set*  *»*?*,  ***  Wa-  *ere  are  heirs,  and  they  are  immorpl  fouls ,  and 
xgmc\%  therefore  fitted  to  be  *  in  Divine  conjunction  >  for 

-    L»+k;     that  which  is  contiguous  to  an  Eternal,  Spiritual  Be- 
7ftemw&wLfr.   Irtg,  is  bter  a]  a  id  Spiritual ;  bu:  man  is  hereon- 
Iy  himldf,    when  in    communion  with  God  and 
fgtritual  things:    Aid   God  when    he  infufed  the 
*Gen.  z.  7.  CT\T  naiW-  reafonable  ioul,  he  breathed  into  man  the*  breath 
_,       «•  *  •    of  lives.     A  ;d  Tertwlan  who   had   too  °roffe  a 
*ruVim\m  f*Ldcmh   conception  of  the  nature  of  the  foul,  yet  calls  it* 
Keligionis  [u*  ficcrdonm  ,  the  fheath  and  tcabbard  of  Divine  breath ,  heir  of 
cirifli  fid  fowem.  his  bounty,  &  .    in  the  exercife  of  thofe  a&s  of 

appreheiiioi,  judgement  and  argumentat'on;  it  is 
impoflibie  fuch  fieday  and  orderly  confeqqential  a&  ons  ihould 
be  performed  by  a  fortuitous  concurfe  of  atonies ;  or  its  re- 
flexive ads  much  feffc  by  the  pureft  flame ,  no  body  being 
able  to  penetrate  it  fe!f ,  nor  to  dive  into  it  feif  without  a 
diforder  of  its  arts.  But  Religion  rather  then  Rea- 
fon  bein°  the  great  *  difference  of  a  man  from 

*  Keiigii  pent  fola  qu*  bo-   brutes,  'tisafien  he  is  made  for   communion  with 

Uftan.  dcdm.pi.Bio  1.7.    ^  ^  Jfc  ^  ^  Q  ^  £\^  ^  ^ 

»  £>uam  tibi  inbxfero  ex  it  will  never  *  reft  till  it  come  to  thee;  and  when 
titojmevivi  ml  vita.  muy  j  ftaji  wholly  inhere  and  cleave  to  thee,  then  my 
plena  te    ma    nunc   autem   jife  wflj  be  ,ive  y.  t>Llt  now  bei-g  not  full  of  che 

£0£33£33  ™w™T> of  theei  \  a? a  burden  t0  mi fdf: 

The  VVorlH  was  mane  for  brutes  to  live  in,  but  for 

*  &ie^U  €>*«  offiw^-  man  to  *  contemplate  the  Wifdome  and  Power 
Laft.  ibid,  of   ...od ;    he   made  many  brutes,   but  ce  man, 

.  r>  •  r  ■     km  A*n-v  \  *&ft  he  mi  hr  be  chi  flly  for  the*fociety  of  God, 

*  Vet  [bc>us.Pi\}2.  dcCiV.l.  ,  />  /,  ^.  > 
,2.  zo.  Htcoblcat  ainoru  ^d  keep  coherence  'O  his  Maker.  And  alas  the 
lib.  21.  1.  World  i    but  a  dy  Morfel   to  an   immortal  fouf, 

whofc  vail  C,  ms  of  cle'fires  cannot  be  fatisfied  by 

it,  th.ueji  every  drop  of  comfort  in  it  was   fwel- 

led    into   an  Ocean.     There  is  upon  the  foul  fuch.  a  drought 

.  i-  *  ~  without  God,  as  *  *ll  the  waters  tn  the  world  xanho:  axehcb 
♦Cant.  8;   7-         (  7  7       • 


Serm.27.  Of  Hzawn*  67 

— ■ — — — ' ■ — — — — 

it;  fuch  an  endlefle  third  after  truth,  andgoodnefle  in  the  ge- 
neral no.  ion,  as  it  can  never  be  (ausficd,  till  it  rind  out  the  *Joun-  "  pfai.  55.9. 
tain  of  tr  r  of  life. 

3.  This  Eternal  Mate  is  the  common  fenfe  of  the  World  • 
and  the  voice  of  natural  confeience   hath    in   all  Ages  pro- 
claimed it.     Every  Nation  hath  fome  D:ety  or  other,  "andfo 
a  Religion.-,  Heathens  facrifice,  though  it  may  be  it  be  to  the 
Dive!,  who  cruelly  fucks  their  very  blood.     T-.rks  an,d  Sara- 
cens mud  have  the  black  drop  cut  out  of  their  breait,and  char 
circumcifion  ;   every  Religion  puts  fome  reftraints  upon  mens 
lufts  and  lives.     Now  though  I  believe,  though  there  were  no 
reward,  or  a  future  Hate,  Religion  would  be  as  good  for  our 
bodies,  as  prunings  are  to  Trees,  *  health  to  our  navels •,  mar-  *  Prov,  3.   $, 
row  to  our  bones ;  yet  its  feverities  would  in  no  degree  down  with 
men,  were  it  not  for  the  urgings  and  prickings  on  of  natural 
confeience,    Eut  ChriMians  above  *  all  men  were  moH  mifera-  *i  Cor.i7.19. 
ble,  if  in  this  life  only  they  had  hope,  whofe  principles  enjoin 
the  higheft  degree  of  felf-denial,  patience  and  beari  g  of  the 
Crofle.But  every  good  man,  let  the  mad.  World  prate  as  it  will, 
and  vomit  ail  its  gall  and  bitternefie  in  reproaches  and  perfe- 
ctions,yet  if  he  fufferfor  righteoufneffe  fake   in  innocent  pa- 
tience, his  own  confeience  gives  him   an  acquittance ,  and  a 
fecret  abfolution,    fo  as  he  can*  glory  even  in  tribulation  ;    yea,  *Rom<  K  ;; 
every  devout  foul  more  or  leffe  tafterh  of  thofe  firft  fruits  of 
heavenly  delight,  in  being  confeious  *  of  h\s  duty  difcharged  *  ^Cor. i,i« 
in  fmplicity  and  godly  fncenty,   whatever  calamities  may  atrend 
him  in  this  life;  which  if  they  were  nnt  pledges  of  a  fuller 
crop  in  that  future  harveft  of  joys,  the.  beft  men  were   moft 
unhappy  by  that  great  frultraron  and  difappointment  of  their 
expectations.    And  lb  wicked  men,  though  the  World  may 
applaud  their  actions  as  highly,  vertuous  by  a  fordid  fpirit  of 
flattery;  yet  *  their  own  confeiences  aftrght  them,  andfmite*  Mm  ha^ 
them   w;th   many   a  deadly  and  deaf  blow,  which  no  body  attomtos  &' 
elfe  doth  hear  or  obferve.O*/«  may  build  his  Cities  and  his  fa  do  vprbtn 
Wallsas  high  as  the  Clouds,  yet  there  is  that  within  as  he  C(sclit>  Per. 
ftid  to  the  Emperour,  that  will  ruine  all;  *  his  countenance ^Qen       . 

Rrrrz  /*//,  *' r 


(7z  Of  Heaven.  bermon  1 7. 

fall f ,  and  the  guile  of  his  Brothers  blood  maketh  his  vfoul  to 
biufn,  and  pullech  down  hishi^h  looks.  The  irgheft-formed 
Tinners  that  have  finned  themfelves  into  defpaire,  have  nothing 

»P  b        27^    lef c  thsm      *    *"**■  a  ccruiin  fearf*1  looking  for  of  judgement , 
'  and  fiery   indignation  ,     which  ft),. II     devour;  fftch  sidj'~ry:rles. 

Others  that  have  finn'd  themfelves  into  the  h;ghe(l  prefumpti- 

ons  ,    never  come  to  any  fenfelefs  eafe ,   till  they  attaiue  to 

j        *  miil>e  a  Covenant  with  Hell ,   andean  be  content  to    *  /*/- 

*HebVi.*5.  f€r  torments  to  eternity  with  the  enemies  of  God,   rather  than 

to  Part  with  the  pleafxres  of  [inns  which  a-ebtt:   for    a   feafon  ; 

and  feem  to   have  that  wrote  on  the  tables  of  their  hearts, 

which  that  Wretch  fubferibed  under  the  Image  of  God  and 
•Dm'rae  fi  m  the  Devil  ?  *Lord,  if  thou  wilt  not,  here  is  one  that  begs  of 
npnvis,  ihe  me  me  to  be  his, and  his  I  will  be.  No.v  if  there  be  aLaw,a  Judge  ,. 
n&i*t.  punfhments,  and  rewards  in  fome  degree  here  ,     then  every 

man     is     a     Prophet  ,     in     this     cafe     of    this    Future 

Bate. 

4.  The  promifcuous  difpenfations  and  providences  of  God 

*Ecclef.9.  1.    in  this  world,    *  all  things  coming  alike  to  all;   nay,  the  wick- 

Pfal.17-  m«     C(j  ic  may  be  have  their  telly  full  of  a  large  prion  in  this  life  , 

am'*'    '       when  the  godly   have  their  teeth  broken  with  gravel  flor.es  ,  and,. 

covered  with  afhes ;  thefe  argue, 

t.  There  is  a  day  to  come  when  the  fcal'es  fhall  be  turned  ; 
zAbd  is  fiaine  for  his  piety  ,  when  Cain  lives  and  builds  Cities; 
Herod  reigns,  Htrodias  danceth,  when  John  Baptifts  head  is 
Merv'd  in  in  a  Charger.  And  thon^h  God  fometimes  by  extem- 
pore and  ftidden  jufiice  hangs  up  fome  wicked  wretches  in 
chaines ,  yer  many  times  the  moft  wretched  opprefTors  are  too 
ftrong  and  high  for juF ice  in  this  world;  and  they  that  live 
like  Lyons  ,  die  iikJ  Lambs  ;  they  have^  liberty  in  their 
,  lives,  and  *  mb,\nds  in  their  deaths.      cDionyfiM  ■*  bloody  Ty- 

U-air  t       r^nt,  dies  quietly    in    his  bed,  when  Davidlizs  *  roaring    alt 
nigfe ,   and  a  good  J  of  ah  falls   in  Battle  ;    which    made  the 
Hlab.i.8.        prophet     cry    cut**,     1}  Lerefore   do:h    the    wicked   devour  one 

more 


Sermon  37.  Of  Heaven.  673 

more  righteous  than  himftlf   }     the  juTt     mvM    therefore   Live 
by  bis  Faith  in th?  torrid  to  en;?  ,    or  elfe  all   Piety  will  die-, 
therefore  there  fhafi  be  a  judgement  hereafter ;   for  *  God  u  nut  *Heb.6.io. 
unrighteous  to   forget  their  Lib  ur  of  love ,  Andtatier.ee  ;  doubt L  /?Pfa!.j8.  n» 
there  Is  a  reward  for  the  rigkitqtts\  verily  there  is  a  Cj  od  that  jt*df~, 
eth  i:i  the  earth. 

2.  Is  the  life  to  come  fuch  a  Kmgdome  f  then  here  is  field- 
room  for  all  our  ambition  ,  avarice,  and  contention,  to  fhevv 
itfelf;  be  ambitious  for  fomething ;  if  we  muft  be  ambitious, le: 
us  all  King  it  here.  What  fcuffling  and  fcrambling  is  there  for 
Crowns  and  Scepters  in  the  world  ,  out  of  that  impetuous 
\uCx  of  dominering;  whereas  a  prophane  Efatt  fold  hs  Birth- 
right, which  had  a"  Kmgdome  and  a  Blefling  too  in  it,  *for  a*Gcnif-  3.4- 
mep  cfv9ttagt\  Lvfimzchus  when  inflamed  with  third,  pro- 
fered  his  Kingdomefor  a  draught  of  cold  water;  and  how  much 
gold,  or  how  many  Kingdomes  would  Dives  give  ,  if  he 
had  them,*  for  <?.  drop  of  cold  water  ,  or  to  be  delivered  from  J''d^e  l6, 2,4< 
thatoneKingdomeof"  the  Devil  ?  and  fliall  Christians  con- 
tend about  thefe  things  ?  Alas,  Chriftian  Religion  was  n> 
ver  made  for  a  fecular  Engine;  we  mayasfoon  turn  Axiomes 
of  Truth  into  Swords  and  Speares ;  the  Rules  of  holy  living,  in- 
to Canons  and  Mufquecs ;  and  prayers  and  teares  into  powder 
and  fliot ,  as  to  make  Religion  a  troubler  of  the  order  and 
peace  of  the  world  5  that  is  of  a  Dove-like  *  inmednt  temper,  *Mar.io.i& 
full  of  *  meekneffe  ,  humility,  gentleneffe,  eafir.effe  to  be  entire  a-  Jam'$«J7> 
ted,withont  partiality  y  without  hypcrifie  ,  can  furfer  any  evil , 
but  do  none  •  can  live  and  fecure  it  felf  better  by  fuffering ,  tha^i 
the  crafty  world  by  a&in^  ;  to  ufefinful  means  to  avoid  fuffer- 
ing ,  or  preferve  worldly  greatnefs ,  is  like  him  that  when  one 
hoped  to  fee  him  at  his  Diocefs  ere  long ,  Replyed  ,  He  feared 
he  fhouid  be  in  heaven  before  that  time  fhould  come.  Ic  is 
not  Chiiftian  Religion-,  but  that  Anti-Chriftian  fpirit, 
which  GifTuieth  it  felf  all  over  Chr'ftendome  in  its  Doclrines 
and  Agitations,  its  Philtres  and  Poyfons  ,  that  inflames  it 
more  with  contentions  and  Warres ,  than  any  part  of  the  world 
befides.     For  Religion  truly  Chriftian  ,     *  takes  only  the  King-  •M&.fxs!  ir-. 

dme 


674  Of  Heaven*  Serm.sy. 

dome  of  Heaven  by  violence.     Let  one  Romane  Emperourbufie 
himfelf  in  catching  flies ,  another  gather  Cockle-ihells  with  his, 
Army  on  the  Sands ,  after  great   preparations  ?lor  an    Expedi- 
ton  ;  filly   emblemes  of  the   moft  valiant  a. tempts   of  many 
highly-famed  Mortals  ;     but     let  Christians   March  with     all 
Zeale  only   for  the  holy  Land  of  Promife.     All    thofe.  tittles 
of  Honour  (for  we  pronounce   them  too  long  ).  which   the 
world  playes  with ,    as  children  with  Farthing  Candles,  blow- 
ing them  in  with  one  breach,    puffing  them   out  with  another; 
*  u    h  mn    ^tneynad  never  logooda*  Pattern:,  yet  what  will   they  come 
ttitnitatis.SJn. t0  >     *  when  the   Heavens  fhall    role     up    as    a     Scrole  > 
*lfa  34.4!     '  much  more   fliail  thefe    (hrivel  up  as  a  p:ece  of  P  rchment- 
Rev.^.14.       before    the  Flames  ,    when   all    the   Armes   and   Enfignes 
of  Honour    ,     (hail   be  blazoned  alike   in  a  Feld  ardent    at 
the  judgement  day.     Beauty,  that  bloffomeoffhfhand  blood, 
which  now  carries  io  many  Captives  at  her  Wheeles,    tyranni- 
zing over  fond  mortals  affections   ,     when  we  come  to   thofe 
beauties  of  Glory  ,    will  be  no  more     comely     thin  a   dry 
skull,    in.  comparifon  cf  the  Ravilhing  Luftre  that   will   be  in 
the   moft  deformed  body  of  the  Pooreft  La^arlllo  ,     whofe 
Bright r.efs  will  tranfcend  the  lovelieft  face  more  ,    than    xhe< 
rareit  Jewel  doth  a  vile  piece  of   Jett.     And   though  perhaps, 
difference  of  Sexes  may  remaine    for  all    Scotas   his   Clofle  , 
*  Vekttent  m~  That  ini  Chrift  Jefus  there  is  neither  mah  nor  female  ;    yet  *they; 
rwf»w,  »o»  *»- wjji  only  delight  the  eye,  not  incline  to  any  vicious  thought,. 
fitim  **  ™- all  iuft  being  hred out,    andno  fparkof  concupifcencc  left    in 
the  Saints ,   but  Grace  triumphing  in  thofe  objects  phat    con- 
?Mat.ix.iz.     quered  it  here,  when  *  they  fhall  be  as  the  Angels  of  God,  only 
pure  flames  of  Divine  Love  and  joy.    When  all  the  pure  gold 
in  the  World  dial  1  be  melted  out    of  the  veins  of  the    Earth, 
and  mens  Coffers  into  one  common  fkeame  ,  and  all  Pearles , 
•    and-precious  Stones  fhould  lie  as  the  gravel  on  the  fide  or  that 
River  ,     yet  they  would  fcarcely  be  thought  fit  then  to  make  a 
Metaphor  of      for  the  very  Pavement  of  the   new  Jerufalem, 
one  fight    whereof    will  dimm  and  deface  all  the  glory  o£  the 
World," 

?i  Muft 


Serm.27.  Of  Heaven.  675 

2.   Muft  the  Title  be  Inheritance}  then  look   to  your 
evidences.  Regeneration,   and  Adoption  y  as  ever  you 
look  for  this  Kmgdome,  prove  your  Fathers   Will,    and 
your  felves  Sonnes ;  it  is  no  matter  how  your  names  are 
wrote  on  earth ,  in  daft   or  Marble ,  in  reproach  or  re- 
nown ,  if  they  be  written   m  Heaven.   Some  fay  this  world 
is  but  a  (hadow  of  that  above  (  and   ic  was  fo  before  fin 
had  blotted  and  defaced  all)    therefore  look  for  the  line- 
aments of  that  Kingdome  above,   to  be  pourcrayed  on 
you;    all  are  for  an  Heaven -,   but  as  Eufebins  fays,     there  ^ 
were  many  *  fpurious  Gofpels  ,  fo  Bafilis  aiferted  one  *      ?**^ 
hundred  lixty  five  Heavens,    as    many  Heavens  as  dayes  itaifiwW 
inayeare.    The  Turks   delighting  in  flowers,   and  their  &£ 
Tulipomania  ,  dreame  of  fucha  Paradife.     A  filly  Coun- 
trey  Woman  coming  upon   the  Exchange ,  was  fo  ama- 
zed at  the  view ,  that  fhe  fell  down,  andfaid  ,  She  had  oft 
heard  of  Heaven  ,  but  never  was  in  it  before  ;  The  volup- 
tuous Epicure  will  have  his  aPoe:ical  Heaven  of  N.ttotr 
and  tAmbrofia^    the    ambtiousan  Heaven  {of;  honours 
and  Gallantry.    But  holy  Abrahan  palled   all  thefe ,   by 
*  looking  for  a  City  that  had  foundations.  The  Kingdomes  *Heb.  i  i.io. 
of  the  world  wa^t  legs  and    foundations-to  Rand  upon  -9  and 
while  men  dream  of  fuch  Paradifes ,   they  do  bat  build 
Caftles  in   the  ay  re,  without  any.bafis  but  imagination. 
But  look  you  for  the  new  Heavens ,    wherein  dwells   Righ-  Ifa.tf  j.  i  J* 
etoufnefi  ^     get   a  Copy  of  grace   in   your  hearts  out  of 
Scripture- Records ,  the  Court- Roles   of  Heaven  ,    and^ 
then  you  have    *  laid   hold  upon  eternal  lift.      Tis  eafie  *J  Tim'6t  *$• 
to  be  a  Saint  of  the  earth,   a  State-Saint,   a  defigning 
Saint  ;    nay ,    a  Church-Saint  ;  *  but  it   mult  be  a  hea- 
venly Samt,  one  truly  holy  ,    that  is   *  meet  to  be  par- 
taker  rf   the    Inherit  arc  e   of    the  Saints    in    light.      Ex-    ^0%1,  X2, 
amine  therefore  what  Authority  and  entertainment  have 
the    mofi  fcarching  truth's  ,     and  cutting  Providences  of 
God  with  you   ?     what   Ointual  wickednefle  that   ne- 
ver   hurt    your  body  ,    Pune  ,    or  Fame,    hive   you 
forfaken for Chrift?    Thi'sfincere beauty  of  holineffe,  s able 
to   make     you    Ornaments   even    to    heaven    itielf. 

4.  It 


£76  Of  Heaven.  Sidip.1  i     7. 

4.     Is  this   Kingdome  prepared  for   thofe  that  are 

Bleffed  of  the  Father  ?    Oh  then  labour  to  obtain  your 

Fathers    bleflfmg  ,     though   *  you  feek^  it    m\h   tcares. 

*Heb.  n.  17.  Now    the    Father  fayes,    Blejfed  are  the  pur:  ^   the   p:or' 

in   heart  ,   thj   merciful ,   they   that  pay-  for  them  which 

*  Mac.2j.4-      ferfaute  them  ;     be  careful  not   only    *  to   have  oyk  in 

*Vcr[\l'  your  Lamps  ,  grace  in  your  hearts ,  but  get  your 
*  Lamps  trimmed  ,  be  upon  your  Watch ,  *  for  yw 
k*  *  not  what  hours  your  Afafier  comes.  Look  how 
you  improve  your  Talents  ,  what  good  you  do  in  :ne 
world  ;  Remember  ic  runnes  thus  in  the  laft  account, 
/  was  an  hungry  ,  you  fed  me  ;  naked  ,  you  chathei 
me  ;     in   Trifon ,  you  vifited   me  ;      and  *    every  man 

*  Mat  16         ft*^   ^e  rC7var^  according  to  his  Works  ;     and  the  more 

you  have  of  Heaven  and  Divine  love  here ,  the  more 
you  fhall  have  hereafter  -%  for  one  piece  of  ic  will  lie 
in  comfortable  reflections  upon  whit  good  we  have 
done  in   the  world ;    though  every  one  hath  his  *  peny , 

*  Mat. io.  9.     tnac  comes  in  ac   the   Eleventh  houre  ;    viz,,  all  that 

*  1C0r.15.41.is  effentiai   unto   happineiTe  ,     yet  *  one  Starre   differs 

from  another  in  glory.  Art  thou  therefore  in  Authori- 
\Prov.13.?.  ty?  ufe  it  for  God?  Arc  rich  f  alas,  *  riches  make 
themfelves  wings  and  fly  away  ;  Up  then  ,  and  be  do- 
ing good  ,  and  make  thy  lelf  wings  of  thy  Wealth  for 
Heaven ,  by  all  charitable  expreflions ;  there  is  no  way 
to  lay  your  treafure  up  in  Heaven  ,  but  by  laying 
ic  out  here  ;  no  way  to  lend  God  any  thing ,  but  by 
giving  to  the  poor ;  How  will  hopes  of  Preferment 
nouriih  Conformity  ? 

Tully  tells  us ,  A  Prince  is  to  be  fed  with  glo- 
ry ,  and  drawn  to  worthy  a£ls  by  the  allurement  of 
Honour  and  Renown.  Did  but  Chriilians  feed  more 
I  fa.  58.14.  upon  the  Heritage  '  of  Jacob  ,  and  their  Immortal 
hope;  ,  they  would  ad  more  for  their  immortal  ho- 
nour;   fuch   Meditations  do  as    the    Philofopher    iayes 

of 


ScrauiJ'  °f  Heave*.  fyi 

of  fpecula:ions,  *  immortalize  men,  and  make   them  fpiriruil  *,Axc9araTi- 
ones  indeed,  or  as  Ambrofe  phrafeth  it,'  carry  them  upwards,  C"J>Arift.Edi. 
as  Birds  of  Paradife ,  *  all  upon   Eagles   Wings  to  foare  on  sjrimftftu* 
high.  Exod.  i*.4%" 

Fifthly,  Will, Chrift  fay,  Come  ye  bleffed,  &c.  then  here  is 
an  lo  trlnmphe  over  all  the  World;  Lee  it  look  as  grim  as  it  will 
upon  thee,  yet  Chrift  will  fmile  ;    though  it  gnafh  its  teeth  upon 
thee,  yet  Chrift  will  open  h  s  lips ,    and   x   kj(Z  thee  verb  the  *  Cant,  i.  i.' 
lejfas  of  his  mwth  ;  though  the  world  fpeak  words  as  hard  as  ftones  Lapidcs  load- 
about  Stephens  ears,   yet  Chrift   will  fpeak   comfortably.     I£tur< 
the  World  fay  Go,  Get  you  hence;  yet  Chrift  will  fay  Come  ; 
if  that   fay  Go  ye  Cm  fed  ;    Chrift   will   fay    fame  ye    Bleffed. 
Though  men  fry   Go  ye  Curfed  Generation  who  are  hated  of 
Ml  mtn\  yet  Chrift    will    fay    Come  ye  blefod  of  my  Father. 
They   fay   Turn  out;Chrift  will   fay   Turn   in;    they  cry,  Away 
from  houfes  and  lands,  and  wives,  and  'children  ,  and  all  for 
Chrifts  fake;  -yet  be  net  difcouraged  poor  heart,for  Chrift  will 
recompence  thee  a  hundred  fold,  and  thou  {halt  have  aKing- 
dpme  for  thy  Cottage.    And  when   they  have  done  all    this, 
they   re  Joyce  that  their  Plot  hath  taken  effect,   for  they  de- 
figned  your  ruine  long  ago;.  I  but  Chrifts   thoughts  of  love 
run  higher  yet,  Come  bleffed  foul,  inherit  the  Kingdome  pre- 
pared for  thee  from  the  foundation  of  the  World.  The  World 
may  thruft  thee  out  with  both  hands,  Chrift   will  Receive  thee 
with  both  arms.    When  Cyrus  gave  one. of  his  friends  a  kifle, 
another  a  wedge  of  gold ,    he  that  had  the  gold,  envied  him 
that  had  the  kiile,  as  a  greater  expreffion  of  his  favour;  whac 
if  thou  haft  not  the  onions  of  £gypt>  if  thou   have  the  Quails 
and  Manna  in  the  Wildernefle,   if  thou  beeft  a.  man  of  Gods  Pftl.  17,  j4; 
hand,  if  thou  beeft  one  of  his  heart,   there  is   fmall  ground 
to    complain.    Upon   all  ,     if  an   Epicurus   was^  the  beft  of 
the  Philofophers  without  an  Elyfmm ;    If  a  Platonick  lecture 
of  the  immortality  of  the  foul  made  another  caft  his  life   a- 
way  that  he  might  enter  upon  that  ftate  ;  If  an  Ariflotle  up- 
on Enr'ipus  banks  being  not  able  to  refolve   himfelf  of  the 
caufe  of  its  motion,  diflblved  himfelf,  by  cafting  himfelf  in- 

Sfff  t* 


61S  'Of  Heaven.  Serm.38. 

to  the  ftreame,  faying,  If  I  cannot  take  thee,  take  thou  me; 
when  we  have  fuch  a  glory  as  eye  hath  not  (eap%  nor  ear  heard; 

*  1  Gor.  2.  j.  mr  can  lt  enttr  wt0  t^5  hwrt  of  man  to  conceive  what  God  hath 

*  Phil.  1.  23. '  *  prepared  for  thofe  that  love  him ;  how  fhameful:y  are  we  run 
kviQuyiw  aground,  if  we  cannot  have  a  kinde  of*  laft  to  be  dijfolved- 
}>?*'  and  when  Chrift  holds  this  price  in  his  hand  ,  and  cryes^ 
Rev.  22.  20.  Come  ys  bleffed>  we  do  not  anfwer,   Come  Lord  Jefns ,    Com? 

quickly  I 


THE 


■•*■     ■»•—  J     ..iLHUW" 


Serm.38.  #    ^g^VfeffiSvon, 

THE 

Conclufion 


2  T  I  m.  1. 13. 

Hold  fafi  the  form  of  found  words  which  thou  haft 
heard  of  me  in  faxth>  and  love,  which  k  in  ChriH 
Jefus 

T  the  beginning  of  this  Months  Exercife  I  entred 
upon  this  Text ,  and  then  refolv'd  the  matter 
contained  therein  into  thefe  four  Do&iinal  Ob- 
fervations. 

I.  Evangelical  words  are  found  words.  Or, 
All  Gofpel- truth  is  of  an  healing  nature. 

2.  U  i*  of  great  ufe  and  advantage  both  for  J/finifters 
and  private  Chriftians  to  have  the  main  Fundamental 
truths  of  the  Go/pel  collected  and  methodised  into  cer- 
tain Models  and  Platforms, 

3.  Such  Forms  and  Models  are  very  carefully  and  faith- 
fully to  be  kft. 

4.  Faith  and  Love  are  as  it  were  the  two  bands \  where- 
by we  may  hold  fafl  Gofpel-truth. 

Ifingledoutthe  fecond  of  thefe  Do&rincs  to  be  the  fubjecl:  of 
that  HtHtintrodutlive  Sermon  which  fell  to  my  lot  in  thecourfeof 
this  morning  Exercife; 

Sfffz  I 


670  ^be  Conclusion.  Serm.z8* 

I  (hall  now  for  the  C  O  N  C  L  V  S  Jo  N  of  this  Service,  make 
choice  of  the  third  Doftrine.  Sril. 

Such  Forms  and  Colletlions  of  the  (pecial  Heads  0/  gcfpel-Do- 
Brine  are  to  be  kfp  and  obferved  with  all  cart  and  diligence. 

The  other  two  Do&rines,  namely  the  firft  and  lafi%  may  be 
ufefull  fome  where  or  other  in  the  managing  of  the  prefect 
Truth  •  which  is, 

That  Forms  and  Models  of  Goftel-Truths  are  carefully  to  be 
kept,  &c. 

The  Greek  word  «#  naln  koth  figurations  in  ic ,  friL  to 
Have  and  to  hold  ;  to  get  fuch  Models ,  and  to  keep  them  when  we 
have  them:  Our  Englifti  wordimplyeth  the  firft,  and  exprefleth 
the  fecond  ^ 

Hold  fafi9 1  e.  firft  have  them,  and  then,  let  them  not  go  when  you 
have  them  :  And  the  word  in  the  next  verfe  expounds  this  to  the 
fame  fenfe,  both  in  the  greek  and  in  the  Englijb,  wK&Zov%Cnftodi, 
keep;  keep  as  m  fafe  Cuftody,  as  under  Locl^mi  Key.  That  good 
thing  which -was  commuted  to  thee  ;  what  was  that  ?  Some  extend 
it  to  his  whole  Evangelical  CM  IN  1  ST  E  RY,  which  was  com- 
mitted to  Timothy  with  the  gifts  and  graces  conferred  therewith  by 
Divine  Ordination:  Others  reftrain  it  to  the  form  of  found  Do- 
Urine  in  my  Text,  which  Timothy  had  received  either  by  word  of 
month:  or  inferiptis  from  Saint  Paul,  whichfoever,  or  both,  as  he 
inuft  have  ic,  fo  he  muft  prefcrve  it  fife  and  founds  Bold  fas!, 
kcepy&c. 

Thus  in  the  Old  Teftament  the  Kings  and  Princes  of  Jfrael  muft 
get  &  Copy  of  the  Zaj*ofGod;  and  when  they  have  it,  they  muft 
keep  it,  an  J  keep  clofe  to  it,  Bent.  17.  1 8, 19,  2o.      for 

Firft,  He  mufi  write  him  a  Copy  of  the  Law  in  a  book* 

And  then  it  muft  be  WIT  H  HIM,  and  he  fiattREJD 
therein  all  t  he  dayes  of  his  life. 

The  good  King  H^f^'^caufed  his  Secretaries  to  make  aTran- 
fcriptof  Sofa  ,.ons  Proverbs,  a  bundle  or  Model  of  Divine  Apho- 
rifmes,  both  for  knowledge  and  praclice ;  Thefe  are  ajjv  the  Proverbs 
of  '<(jlom,n  wUcr/the  men  of  Hezekjah  King  offudafc  copied  out. 
Thefe  were  to  be  laid  up  fafe  as  zfacred  depofitum  ;  and  carefully 
prcferYed  for  the  publicnje  uife  and  lervice  of  the  Church. 

The 


S  crm .  28 .  The  Conclusion.  6y  5 

The  Jews  Phjlatl erics  mentioned  by  our  Saviour,  Mattk.  23.5.     - 
were  in  their  fir  ft  inftitution  of  the  fame  nature,  that  is  to  fay,  cei>  The  Hebrews 
tain  Memorials  appointed  of  God,  by  the  help  whereof  they  m'ghc  call  them  re- 
have&t  Law  of  God  alwayesin  their  windes  and  memories,  which  tjpbotb;  the 
the  pride  of  the  Scribes  and  Pharifees  (not  contented  with  rhecom-  Grcek  , 
mand  of  God  )   had  enlarged  into  broad  fcrolls  of  parchment,  upon  ^**™?'*> 
which  were  written  certain  abridgments  of  the  ^  Law  ,  which  they  cZlrvatTh' 
wore  (over  and  above  Gods  wfiitHrion)zbout  their  arms ,  and  Kecks,  quibus  memoria 
and  heads ;  which  pra&ice  of  their,  although  a  fuperftitious  ad-  ^gis  conferva 
dition  to  the  Divine  appointment,  yet  it  held  forth  Gods  defign,  bmr* 
which  Mas  the  Laving  and  preferving  Models  of  divine  principles , 
both  for  knowledge  and  praSiice. 

It  is  the  expref*  command  of  God  in  the  ciofe  of  all  the 
Prophets  in  the  Old  Teftament,  Remember  the  Law  of  CMofes  M 
which  1  commanded  him  in  Horeb  for  all  ffracl,  with  the'  Statutes        '  *"  Zt 
anh  Judgments.     Though  Gofpel  times  were  drawing  sigh,  yet 
the  Law  of  Mofes  muft  not  be  forgotten,  but  muft  be  kept  exad 
and  entire,  as  an  eternal  rule  ofrighteoufnefs. 

In  the  ijjw  Teftament  the  frequent  repetition  of  thofe  words  of 
command , 

HOLD,  2lhef.  2.15.  Heb.  3- 14. 

HOLD  FAST,  iThef.5.21.  iTim.t.ip  Heb.  3.16. 

Heb.  4.23.  Rev.  2. 25.  and  3. 11. 
KEEP,  1  Cor.  11.  2.{and  15.  2.  1  Tim.  6.-20.aTim.i.i4. 

Rev.  1.  3.  and  22. 9. 
CONI  INiiE,  Joh.  8.31.  Ads  14.22.  Gal.  2.  9.  Col. 

1.  23.  1  Tim.  4.  16.  2  Tim.  3.14. 
ABIDE,  Joh.  15.  7.  1  Joh. 2. 14,  24.  2loh.9. 
Thdelfay,and  other  of  like  nature,  all  of  them  relating  to 
Go  fpel-d  Urine,  cither  in  general,  or  in  fome  of  the  fpecia I forms  and 
ijiiodels   thereof    give    fufficient  teftimony    to    the  Point    in 
band. 

For  further  proof  whereof,  I  fhali  need  to  add  no  other  Grounds 
or  Reafon*  then  what  we  made  ufe  of  to  the  Confirmation  cf  the 
firft  Doctrine. 

Thofe  very  Connderat:oas  which  commended  to  us  the  having 
offuch  Colletliont  and  Models  of  Gofpel- truths,  do  commend  alfo 
the  k,eep*ng  and  holding  of  t hem  f eft  as  a  facred  treafure.  The  end 
of  having  is  keepings  and  the  end  of  keeping  is  nfing  ^  we  cannot 


5  2 1  The  Conclusion.  Serm.  28 


ufe  unleffc  we  keep  •,  and  wc  cannot  keep  unlefs  wc  have :  The 
Reafons  therefore  why  we  (h'>uld£?f  fuch  Models  of  Evangelical 
Trmhs ,  will  fufficiently  evidence  the  neceflity  of  holding  them 
ftf. 

^11  then  that  I  (hall  do  in  the  profecution  of  the  Doftrine  (hall 
bef  to  (View  you 

BO  W,  or  in  what  RSSPECTS  fuch  Colleffions  or  forms 
ofDottrine  are  tebeH  E  L<D  VviST. 

Now  the  Rules  and  Directions  for  the  keeping  of  them  are  to 
be  fuited  to  the  feveral  Orders  and  Sorts  of  Pcrfons  concerned 
in  this  great  Trufi  and  Depfitum. 

C         7  Rulers  and  Magistrates  • 
And  they  are  of  three  Ranks  andj         I  Ministers. 

Conditions  >y  y^il-^^hriflians   of  a     more 

£        ^private  rank  &  relation, 
fuitable  to  each  Staiton  and  Capacity  muft  the  Rule  be  ^ 
Magiftraces  pirft  RfiIers  an^  MaMrates,  they  are  to  hold  fafi  fuch  forms 

.  .  ^  01  /o»»«  words. 

1.  ifo/frj-  and  Magiftrates,  they  are  to   keep  thefe  Models  and 
Platforms    of  Fundamental   Truth  ;  and   that  for  thee  Rea- 
fons. 
1.  For  a5teft       i.  That  there  may  be  a  certain  tefi  for  the  publick^Minifiery^ 
cf  the  publick  that  fo  they  may  knjw  whom  they  ought  to  encourage  with  their 
Mmiftry.         countenance  and  mainti nance,  as  it  was  Hczekiabs  praife  that  he 
(pake  comfortably  to  all  the  Levites  that  taught  the  good  knowledge 
of  the L  rd,  2  Chron.  30    22.  Certainly  Magi/l  rates  are  to  take 
notice  what  kind  of  DocVirie  is  preached  in  their  Dominions^  for 
they  are  bidden  to  be  wi[e,andto  be  infirutted,  Pfal.2  10. which  im- 
porteth  more  than  a  bare  negative  all  that  they  fhould  take  heed 
only  they  do  not  oppose  Cbrifts  Do&rine  •,  but' feme thing  pofithe, 
that  they  fhould  protetl  and  countenance  it.    '  he  Magiftrate  has  a 
great  trufi as  to  J r acred  things ,  for  which  he   is  refponfible  to  God; 
and  many  wayes  may  he  offend  in  the  not  discharging  of  it ,  as  by 
oppofing  the  truth,  by  tolerating  Errors,  and  which  is  a  higher  de* 
gree,  by  countenancing  thofc  that  broach  ihem;  to  tolerate  falfe  Do- 
drines  is   a/fa,  but  t'jfhare  out  his  re/pctls  equally  to  the  Hf- 
tcrtdo'x  and  Orthid>x9i$  a  greater -y  much  more  when  the  Hetero- 
dox 


Serm  28.  The  Conclnfion.  62^ 


dcx  are  only -countenanced ,  and  tbofe  that  preach  the  good  &>rd 
of  the  Lord  in  the  Land  are  burdened  with  reproaches  and  all 
manner  of  contempt.  Certainly  the  le^ft  chat  can  be  expected 
from  him,is  that  their ue  Religion  by  his  civil  fantlion  fhould  be 
preferved  from  reproach  .  and  the  profejfors  of  it  from  being  af- 
fronted\n  the  exercife  thereof. 

2.  Becaufe  without  preferving  of  unity  and  uniformity  in  Reli-  2.  Becaufecivil 
gion,  civil  fence  cannot  be  long  maintained-,no  differences  being  carri-  .~eace  JS  bound 
ed  on  with  fo  much  heat  and  earneftnefs  of  contents. n  as  differ-  upinEcckfi* 
ences  in  matters  of  Religion  •  for  ,  that  which  fhould  be  a  fudge  of  aftfcai. 
ftrifes,  then  becomes  <*  p^m;  and  what  (hould  reftrain  our  paf- 
fions/^x  *W;:  Therefore  when  one /comet  h  what  another  adoreth^  Summnsumn* 
there  muft  needs  be  grar  contentions  and  exafperations  of  mind;  ?*J  ifdefuw 
and  when  every  man  is  left  to^  **W  he  ^j  in   matters  of^igSdwJtm 
Religion,  all  manner  of  mifchief  and  con  fulions  muft  inevitably  o  itutcrq,  lo- 
follow  •  and  every  one  (tickling  for  the  precedency  of  his  party,  tus.   Juvenal. 
there  can  be  no  folid  union  of  heart  under  fo  vaft  and  boundlefsa  Xoumwquam 
liberty.   Tumults  in  the  Church  Co  neceffarily  beget  confufions  i^fi.Zmmfgnf 
the  Common-wealth  ;  for    the    Church  and  State,  like  Hippocrates  fcTtfpdbliut 
twinnes,  they  weep,  and  laugh,  and  live,  and  die  together.         autmconfufio- 

3.    That  youth  may  be  kept  untainted,  and  feafoned  with   good  iIC*  con\ecuta> 
Principles  in  Churches  and  Schools  3   the  durable  happimffe  or  the  £*"'•  fj^uV 
Comm  n-wealth  lying  much  in   the  education  of  youth  which  is  jkdef'lifc 
the  feed-plot  of  future  felicity  ;  'and  we  ufe    to    fay  that    £rr  rs  jnlVosmio! 
in  the  fir  ft  concotlion  are  hardly  mended  in  thefecend;   when  youth  3.  Fo  the 
are  poyfoned  with  Error  in  their  firfi  education,  they  feldom  work  keeping  of 
it  out  again  in  their  age  and  riper  years.     But  becaufe  the  pow-  ^'?uth  un:ai  lt:' 
or  of  Magift rates  in  Sac:ed  things  is  much  q-aeftioned,  and  we  ca* 
are  ufually  fiandere'  as  a  Rigid  fort  of  men  that  would  plant 
Faith  by  the  'word,  and  are  more  for  compuljion  of  confeience 
than  Information  •  I  fhall  a  little  give  you  a  tafte  of  what   wc 
hold  to  be  the  Magi  ft  rates  duty  in  and  abouc  Sacred  things. 

We  fay  therefore   that  Religion  may  be  considered   as  to  be  what  is  to  b 
planted-,  or  as  already  planted   in  a   Nation.     When  it  is  to  fo-donewhen 
planted,  and  hath  got-en  noi&ertfi  or  footing  among  a  people,  Region  is  ft 
the  Preachers  and  Profejfors    of  it  muft  r#»*//  hazards,  and  bold-  planted. 
ly  own  the  Name  of  Cht\1\9whatevcr it c ft  them,  the  <?»/?  7»\-..- 
pew  which  they  have  to  defend  their  way,  aret  Praye  s  and  r^r/-and 
whatever  Trofelites  they  gain  to  the  faith  of  Chrift ,  they  muft 

ufe. 


(574  the  Cwtlufion.  Serm.i8« 

ufe  no  refiftancefrxxt  only  overcome  by  the  blood  of  the  Lamb%  and 
the  word  of  their  teftimcny ,  mt  Lving   their  lives  to   the  deatht 
Revel.  12. 11.  And  thus  did  che  Chriftian  Religion  get  up  in  the 
»  Ne«V*m«rface  of  the  oppofte  World,  mi  by  any  *  public^  imerefi  and  the 
Authorise       power  of  the  long  (word  ^  but  m  eer  )  by  its  own  evidence  and  the 
trdxij]ea!iq:icfjejficacy  0f  gQds  grace  accompanying  the  publication  thereof;  And 
&ycrititis     though  it  were  a  Do&rine  contrary  to  nature ,  and  did  teach  men 
l?gnthpPrT  to  row  aSainft  the  ftteara  of  flefh  *nd  blood,  yet  it  prevailed  with-* 
%'tterct.  /imbi-.  out  any  Magiftracy  to  back  it.     The  Primitive  Ch  iftians,  how 
numerous  ioever  they  wei  e  ^  never  made  head  againft  the  Powers 
then  in  being,  but  meekly  and  quietly  fuffered  all  manner  of  but- 
cheries  and  tortures  for  the  conicie  ce  of  their  duty  to  God. 
N       And  what  we  fay  concerning  Religion  in  the  general ,  holdeth  true 
alfo  concerning  Reformation  or  the  restitution  of the  CollapfeA  fiate 
of  Religion  ±  when  men  oppofe  themfelves  againft  the  ft ream  of 
corruptions  which  by  a  long  fucce /pen  and  defcent  run  down  againft 
them,  and  are  armed  by  Law  and  Power ,  they  are  in  patience  to  pof- 
fefs  their  fouls,  and  tofufferall  manner  of  extremity  for  giving 
their  teftimoy  to  the  truchs  of  God:  And  in  this  cafe  we  only 
prefs  the  Magiftrate  to  be  wife  or  cautious  that  he  do  not  opp.fe 
PU.  x.io,       (fhrift   fcfas  1   by    whom  Kings   Reign ,  and   Princes  decree  Ju- 
ice. 
WhnttheMi.      But  when  Religion  is  already  planted,  and   received   among  a 
giftraiesdiuy   people ,  aad  hath  gotten  the  advantage  of  Law  and  public^  Edicls 
is  when  Reh-  in  -^  favournot  only  for  its fecwity  and  protection ,  but  alfo  for  its 
°      :  P  ' n  e    cvntenance  and  propagation  ,  then  it  becomes  the  peoples  birth-right 
as  the  L.twof  Mofes  is  called  the  inre,itance  of  the  Congregation  of 
Jacob,  Dent  33.4.  and  ought  to  be  defended  and  maintained  by 
the  Magiftrate  as  well  as  other  Laws  and  Priviledges  which  are 
made  for  the    confervatien,  welfare,   and  fafety   of  that  Na- 
tion. Yea  much  more;  becauleif  the  Magiftrate  be  the  Mini  ft  cr  of 
God  fir  god,  Rom.  13.4.  then  he  is  to  take  care  of  the  chief 
good%  which  is  Religion,  as  concerning  not  only  the  bodies  but fculs 
of  the  peo<  lc  committed  to  his  charge  •,  and  therein  to  take  ex- 
ample from  the  holy  Afagift rates  of  the  people  of  the  Jews  who 
we/  u  for  q  d  in  this  kind- 

n;       I  or  firft  it  is  the  will  f  Chrifi  who  was  appointed  to  be  King 
btobcfCh  as  wcllasfoVfg  of  Saints,  Rev.  15.  3.  not  only  to  c- 

publickhr        re(^  hinnfclf  a  government  in  the  hearts  of  his  people  ^  but  alfo  to 


germ.  28.  '  The  Conclk fion.  6jj 


be  pudickjy  evened  by  lotions,  as  to  the  Religion  which  he  hath 
eftablifhed.  There  is  a  National  ackn  -,wU  dgement  cf  Chrift^.%  well 
as  a  Veronal and  EccltftafticaL  Chrft  »s  perfonaily  owned  when 
we  receive  him  into  our  hearts:  He  is  Ecucfi.ijiicr.llyQviv&d  by  his 
-worfhip  in  the  Churches  of  the  Saints :  And  Nationally  owned,  when 
theZr^^j  and  Conftitutions  of  the  c«/i7  Government  are  framed  fo 
as  to  advance  the  intereft  of  his  Scepter,  and  the  Chriftian  Religi~ 
en  is  made  <*  National  Profefllon  •  this  is  fpoken  of  in  many 
places  of  Scripture ,  (7f».  18.8.  7/^.  55. 5.  7/1?.  60.  12.  Ma///?. 
28.  20. 

2.  When  Religion  is  thus  received  and  imbodied  Into  the  Laws 
cfa  Nation,  it  is  the  are  at  eft  [corn  and  affront  that  can  be  put  up-  ^  contempt  to 
on  Chrift,  that  fuch  an  advantage  (houldUe  left  and  carelefly  loo k?d £*lri^ £^ 
*/>er,  when  other  Priviledges  and  birth-rights  of  the  people  are  ^.fljohted, 
fo  sjealoujlj  and  with  fuch  ^**  and  fbarpnefs  of  con t eft  vindicated 
and  afTerted. 

In  Scripture  God  often  debates  the  cafe  with  Nations  upon 
this  account,  fer.  2. 9, 1  c,  1 1 ,  12, 1 3 .  He  calls  upon  the  Sun  to 
look^pale  upon  fuch  a  wic'kednefs,  and  the  Creatures  to  ftand 
awaued  that  any  people  fhould  be  fo  foolifh  as  to  cap  off  their 
God,  So  ifa.tf.  22.  God  complaineth  of  Ifrael  they  were  grown 
-weary  of  him,  and  Mich.  6.  2,  3.  Ho/7  8.  12.  The  fumme  of  all 
thofe  Scriptures  is  this  ■,  If  Magiftrates  who  are  to  open  the  gates 
for  the  King  of  glory  to  come  in,  P/W.  24.  and  to  welcome  Chrift 
into  their  Dominions,  fhould  be  fo  far  from  opening  the  gates  to 
him  that  they  ihould  turn  him  cut  wRen  once  entered  ,  and  fhould 
look  upon  the  great  things  of  his  Law  as  a  ft range  thing,  Hcfe.  8. 
12.  that  wherein  they  were  not  concerned,  or  which  they  knew 
not  what  lo  make  of,  what  a  vile  fcorn  is  this'  put  upon  the  Ma- 
jelly  of  God? 

It  will  be  more  tolerable  for  a  Nation  who  had  never  known 
Chrift,  than  after  a  publicly  and  National  owning  of  him  ,  they 
fhould  be  cold,  indifferent,,  and  negligent  in  his  intereft-,  if  the 
bufinefs  had  been  to  introduce  a  Religion,  the  crime  of  refufoi  were 
not  fo  great,  as  when  the  bufinefs  is  to  cenferve  and  defend  a  Re-TheMagi- 
lieion  already  received,  that  it  may  be  tranfmitted  to  no- ftrate  «stofec 
fterity.  Sh^St 

Briefly  then,  that  which  we  fay,  is  this,  that  a  Religion  '"^"-ftablifhwlbc7 
ved  by  a  Nation,  and  eftablified  by  Laws,  fhould  not  be  violated,  noc  violated. 

Tctc  and 


<578 


The  Conclufion. 


Serm.zfr 


Sibiuntim* 

morfo  nociuirj 
fentunt  diii 
obfuturi  no* 
pin  dm. 

*  tit  i.  ir. 
*Tbe  Bljfpbe 
mermuftdie. 
Lev*  ir.  24. 1 6. 

*  Bf  c/W  £7775- 

Rom.if.  x. 


M  inifters 
Cods  witne£ 
fesand  Tn> 

fteesrokcep 
;he  truths  of 
God. 

ByCatecby 

I 


2.  Prcacbinp. 


and  theMagiftrateis  to  fee  that  it  be  prefcrved  againft  all  tpeneppo 
friioh  and  fecret  underminings ,  and  in    no  cafe  contemned  and- 
ftomed.  Th?  consciences  of  men  are  liable  only  to  the  judgment 
of  God ;  but  their  iier&  zndpraclices  come  under  the  Nls.giftrates 
cognisance.    Inqnifition   into   mens  thoughts  we  condemn  •  but 
taking  notice  of  their  hard  fpeeches  and  contemptuous  revilings, and 
publicly  opp  option  againft  the  truth,  is  that  which  we  commend  in 
the  Chriftian  Magi/hate-,  the  Law  of  Theodofius  concerning  He- 
reticks  doth  fully  exprefTeour  fenfe.-  If  men  will  perijb  by  hold- 
ing pernicious   Doflrmes  ,   let  them  perifti  alone   •,     but  let    not 
others     perifti      with     them    by      their     holding     them     cut. 
The  Canon  in  this  cafe,  i?, '  Their  months  muft  be  slipped ;  we  con- 
tend not />#*/7?»«™>  fo  much    (  unlefs  in  point  of  "  btafphemy)as 
prevention.  I f "Seducers  b e  not  fever el)  chafti 'fed,  yet    (  likewilde 
beafts)  they  muft  be  *  mulled,  (that's  the  Metaphor  )    that  they 
may  do  no  harm  ,  their  mouths  musl  be  flopped  ,    Itfi    by    teaching 
things  which  they  ought  not ,  they  fub  vert  whele  houfe j.Once  more^we 
are  not  fuch  Rigid  Impc firs  as  the  world  doth  make  us  to  be,  as 
that  in    lejfer  things  wherein  good  men  may  erre  or  differ,  we 
fhould  prefently  call  in  the  power  of  the  Magifirate  to  avenge  our 
quarrel-^  we  know  there  is  a  due  latitude  of  allowable  differences 
wherein  the  flrong  fhould  bear  with  the  weak;  and  are  i'o  farre 
from  making  ufe  of  civil  cenfures  m  (uch  cafes,  that  we  thinks 
(hurch  fhould  not  ufe  any  cxtream  ccurfe /but  rather  all  manner 
of  patience  and  indulgence.  And  thus  muchibr  the  Magiftrates  duty. 
The  MinifterTfolIows. 
Secondly  ,  ^Unifiers  are   to    hold  fafi   this   form  of  found 
words  •  for  they-  are  Cods  Witnejfes  to  the  pre  fent  age,  and  Trufle*s 
for  the  future.  I  Tim   i.  1    .  The  glorkus  Gofpel  of  the  bltffed  God 
-which  u  committed  to  my    truft  ;  and  1  Tim.  6.  2o.  O  Timothy^ 
k?ep  that  which  is  committed  to  thy  trufi^&c* 
Now  the/ are  to  keep  it, 

Firft  by  CaUi  &****£  and  inftilling  thefe  Principles  into  the  hear,  s 
of  young  ones:  F<  uvdatUn ftdnes  muft  he  laid  with  great  cxaiintfs 
and  care*  for  they  fupport  the  whole  building.  It  feems  by  Hd\ 
6  2.  that  there  was  an  Ap.folic.d  C-techifm  wherein  fome 
VriiicipU  s  were  laid  as  a  foundation  f  r  all  other  ChrftianDoftrine., 
Secondly  by  afjiduom  preaching ,  that  they  may  explain  and 
apply  tbcfc  Pi  inciplcs,  and  ftill  keep  up  the  remembrance  of  then* 
in  the  Church:  God  that  hath  appointed  Apofles  and  Prophets  to 

write 


Serm.  if*  the  Comlufton  $79 

write  Scriptures,  hath  aifo  appointed  Tf.fto<s  and  Teachers  to  ex- 
plain and  apply  Scriptures  •,  Therefore  are  Evangelical  Minifters 
called  Prophets,  becauie  they  are  to  interpret  the  Oracles  of 
God  :  Nabi  Signifying  an  Interpreter  as  well  as  a  Foreteller  oi 
truths  to  come,  Ep'.ef  4.  1 1.  "Tis  a  part  o'our  truft  to  keek  the/e 
things  ftill  afoot.  2yTim.  2.  2.  The  things  that  thou  haft  heard 
cf  me  among  many  witneffes,  the  fame  commit  th  u  to  faithful 
men,  who  [ball  be  able  to  teach  others ,  by  [olid  explications,  without 
innovating  either  as  to  the  matter  or  expreffion  \  for  uncouth  words 
make  way  foxftrange  'Dollrines. 

Thirdly  to  vindicate  them   from  the  gloffes  and  oppositions 
of  Seducers^  for  ike  good  Shepherd  mud  not  only  fodder  the  fheep, 
but  hunt  out  thzWalf.     This  is  part  of  our  tru,ft  for  we  are  Jet  in  dwhtyidv] 
(faith  the  Apoftlc  )  fir  the  defence  of  the  go/pel  ,  Phil.  1.   17. 
And  rve  are  to  convince  gainfayers,  to  hold  faft  the  Word  of  Truth ; 
Tit.  i.2.  a'p-n  %ju*vQ-}  the  word  fignifieth  to  hold  fait  a  thing 
which  others  would  wresl  from  us,  and  implies  that  Mmiftcrs  Minifesmufl: 
fhould  be  good  at  holding  and  drawing,  and  be  able  to  main-  ^te^00 
tain  the  truth,  when  others  would  force  it  out  of  their  hands.       wficafpirfc. 

Two  things  will  hinder  us  in  the  difcharge  of  our  duty  herein.    ^n 

Firft  a  faulty  eafinefs>,the  wifdome  that  is  from  above  is  gentle 
and  *  eafie  to  be  intreated  ,  but  'tis  in  that  which  is  good ;  in  other 
things  we  muft  be  obftinate  and  refolute,znd  not  betray  the  truths  of 
God  by  our  condefcentions  and  compliances.  It  is  faid  of  Chryfo- 
fiome  that  he  was  Jt  aVast-wto  &%{»; ,  by  his  own  fmplicity  and 
candour  often  drawn  into  inconveniences  •,  when  this  good- 
vejfe  of  nature  isapttoabufe  us,  Minifters  fhould  awaken  them- 
fclves  by  a  zeal  for  Gods  glory  •  (hall  we  be  yeilding  when  his 
Truths  are  defpifed ,  his  Name  blafphemed  I  No,  kt  us  reftfi 
them  to  the  face,  and  give  not  place,  no  not  for  an  h:ur,  Gal.  2.5,  t  r. 
as  alfobyar  mp  ffhn  over  puis;  (hall  we  fuffer  them  to  befe- 
duced,2ind  by  droves  led  into  cnor,and  be  fmfutly  ftlent  f  Godforbid. 

Secondly,  by  a  fearful  cowardUe-,  rhe  Prophet  eVmplaines,  none  Acl.  20.  **•' 
are  valiant  fur  the  truth  upon  the  earth,  Jer.  9. 3 .  We  mult  ftand  to 
thefe  Principles,  though  it  coft  us  bonds  and  imprifwmcas,  yea 
life  it  felf;  a  good  Shepherd  will  lay  darn  his  life  for  the  ftjeep^ 
Joh  o.  Chrift  did  for  their  Redemption ,  and  we  muft,  Co:  their 
confirmation  in  the  Faith,  and  not  be  tight  and  vain,  cjf  and  on 
as  our  carnal  inter  efts  be  more  or  lefs  befriended.  Thus  for  the 
Miniftcrs  duty.  T  t  C  t  2  T  he 


68o  The  Conclufton.  Serm.38* 


The  peoples  folio  weth. 

Thlr\y,The  people  are  to  hold  Mthefe  Truths.    Chr'flians  of 
:muft     All  RMs  and  Siz.es,  they  are  to  hold  them  fa  ft  in  their  j*&  ements 
hold  fait,  memory  ,  t  r  attic  e,  and  in  contending  for  the  truth. 

,  Firft,  In  their  judgements-,  every  Chriftian  fhould  have  a  Plat 

total  ;uagc  **  of  f      d  U  ^  noC  0fl|y  ^  and  ^  *Jf 

knowledge  but  a  ^//W?  and  c/^  delegation  of  Golpei-truth 
Chriftimsli.  that  they  may  know  things  no! :  only  at  random,  but  in  rW  ^ 
able tocvvo  der  and  dependence,  how  they  fuit  one  with  another  :  Two  faults 
miftakes.  are  Chnftiam  ufualiy  guilty  of;  Either  they  content  themfelvcs 
To  reft  in  Tr  »*r*4<Bi™  Lwlttlouc  W«fe<  J  «nd  then  are  like  a  blind 
atfeflion'  h°rfe  M/^f  >  buz  everaqd  anon  (tumbling  5  their  w7^- 
withow  judge-  «ww  miiguidc  them,  not  being  directed  and  governed  bv  an 
ment.  anfwerable  light.    Or  fecon%,  they  content  themfelves  with 

loofe  Notions ,  Without  feeing  the  truths  of  God  in  their  frame 

In  look  No-  ™d  J°  *r*T*tJ!:*a\  ^  Ted  in  the  **&*  therefore  this 
ciom  without  lh.^uld  Umftians  firft  look  after,*  the  riches  of  the- full  affurance 
method.  of  under jtanding  in  the  LMyfieries  of  godlinefs. 

*CoU.  i.  .  Secondly,  Chriftians  muft  keep  fuch  Models  of  truth  in  their 
memory-  the  memory  is  like  the  Ark,  wherein  the  holy  things 
of  God  are  to  be  kept.  The  Spirit  of  chrifi  fifiu  is  given  rot 
only  to  teach  w  all  things,  but  to  BRING  ALL  thinas  to 
1.  Lnheir  cur  REMEMBRANCE,  Joh.  14,  l6.  and  Scripture  is 
memories.  wntten  upon  this  occafion,  not  to  lay  in  new  truths,  but  to  keep 
the  old  m  remembrance,  2  Pet.  3.  1.  This  fecond  Epiftle  I  write 
unto  you  by  way  of  Remembrance.  His  firft  Epiftle  was  like  the 
Sermon,  the  fecond  nth* Repetition;  the firft  to  inform  the  judg- 
ment ,  the  fecond  to  he  p  their  memories  ;  fo  muft  Minifters  petae 
in  one  Sermon  with  another,  never  leave  repeating  the  lame 
truths,  till  they \K€fyftenzd#pon  their  Auditors.  <phih$.i  To 
write  the  fame  things  toy  u,  to  me  it  is  not  orievous,  but  to  ym  )t  is 
fafe.  Mens  undei  (landings  are  dull  to  conceive,  hard  to  believe 
2nd  ther  memories  apt  10  forget  ;  therefore  we  fhould  preffe' 
it  net;  ,  aI  waves  the  Umt  things  .  which   Hippius  liked 

^.^t  n "~v    mUch  ab0Ur  l[^f^e  matters,  as  Socrates 

advifcd.  Tlu  memory  is  a  leaking  veiTel, therefore  as  the  Apoftle 

ihoite       it  c  nce-ns    us  ,:v,^r,  «**,**«,,    more    abundantly 

to  attend.  ,  to  give  themorcj///^,  W5    left    we  let  rtiem 


SermaS.  The  Conclnfion.  63 


flip  ,and  thereby  we  lofe  thr  LMinifters  and  our  own  Ubour'^ 

Thirdly,  Hold  fafi  the  Models  of  Divine  Truth   ^^^;^-\ol!veTruih. 
tkt  a-    jnliical  7K(m  ry  is  the  beft  memory,  to  live  the  truths 
which  we  know,  is  the  beft  way  to  hold  them  f aft. 

There  are  Heretical  manners  as  well  as    Heretical  Dotlrines.  lnfi**fo*lr 
^rcphane  Chriftians  live  againft  the  Faith,  whileft  Heterod&^^j£!£fo 
Chriftians  ckftute   againft  the  Faith  :    There  be    not  a    few  cbriftunusvi- 
ihat     live    Antimonianifme  ,    and     Libertinifme   ,     and     At  he-  vit  antra  fidtm 
if  me,   and  Popiry ,   wmTft   others    Preach    it;    Ap&ftates  are Aug. 
practical    Armnians  ;  a    fnphaxe  man  ,  a    practical   Atheift. 
VVhil'ft    oihers  therefore  /ite«   £>rw ,  do  you  live  the  truth  • 
-*-    whii'ft  others  *fc«/   the  Gofpel ,  do  you  live  the  Gofpel:  As 
jots  have  received  the  truth  as  it  is  in  Jefus,  fo  walk  in  it,  to  all 
well-plea fwg  ;  without  this  a  man  forfakes  the  truth  while  he  doth  -ffciatf. 
profejfe  it.    'They  prof  eft  to  /{now  God,  but  in  their  w:rhs  they  deny 
him?  being  abominable,  and  difebedient ,  and  unto  every  good  w/,^ 
dif obedient. 

Yea  to  live  the  Truths  we  hear,  Is  the  way  not  to  holdthztn  XohoU  forth 
only,  but  to  hold  them  forth  to  others-,  as  the  Apoftle  fpeaks  ,trtithco others. 
holding  forth  the  Word  of  Life,  Wi/^.-r^.  It  is  a   Metaphor  taken 
either  from  Fire-lights  upon  the   Sta-camsls   burning  all  nigh:  l-  6- 

the  ufe  whereof  is  to  give  notice  to  Seamen  of  feme  neighbouring 
Bocks  and  J%»ickfousdpthat  may  endanger  their  VeiTel-  or  elie 
from  Torch-bearers  in  the  night-time,  who  hold  out  their  light?, 
that  palTengers  may  fee  their  way  in  the  dark:,  according  to 
which  Metaphor  our  Saviour  calls  true  real!  Chriftians  the 
Lights  of  the  world,  a  City  fit  on  a  hill,  to  enlighten  the  dtarfcMitth.  5.14. 
world  with  thtir  beams  of  holinefs. 

It  is  a  bielTed  thing  when  the  Conventions  of  Chriftians  are 
practical  Models  of  Gofpel- truths,  walking  Bibles,  holding  forth 
the  graces  or  excellencies  of  him  who  hath  called  tkenpoHp  of  dark?  T**  ttevr£^ 
fiejfe  into  hu  marvellous  i:  s'.  --9- 

foufthlyj.Chrifi  :o  hold  fa  ft  Models  of  truth  by  cc,;-jr. 

againft  ali  the  oppofition  of  the  rcpro-  tl. 
bate  world  ^  in  ing  and  publicity  owning  the  truth,  what- 

ever itcoftthem;  God  ordered]  the  love  which  the  people  (how 
to  the'  truth, not  feidom  to  be  a  reftrtirit  to  ca  na/ALigiJbiites  when 
the\  would  introduce  mifhiefs  into  thcChurch  by  force  and  power9 
Mattb.  14.  5  He  feared  the  multitude.  Matth.2l .  45.  They  feared. 


6%  i  the  Cemlnfion*  Seroi.^8 


the  multitude  ,  becaufe  they  teok^  him  for  a  Prophet.  Ads  4.  21; 
They  let  them  go  becaufe  of  the  people ;  Thus  doth  God  make 
ufe  of  the  people,  though  contemptible  for  their  quality,  yet  cmr 
fiderabe  for  their  number  ,  as  a  banJ^  of  fand  to  keep  back  the 
waves  of  furious  and  oppo fit  egr  earners  :  Yea  when  the  food  of  Perfe- 
ction; is  already  broken  in  upon  the  <  ~  hurch,  their  anions  own** 
ing  of  the  Truth  keeps  it  alive i  and  is  a  means  to  propagate  it  to 
after  ages.  We  owe  our  prefent  truths  not  only  to  the  dicta- 
tions of  the  Doflors ,  but  the  death  of  the  Martyrs  who  were 
willing  to  refift  unto  blood,  ftriving  againft  finne  ,  Hef\  12-f,  By 
who  fe  flame s>  after  ages  fee  the  truths  of  the  Goipel  more  clearly. 

V  SE. 
The  fir  ft  Ufe  may  ferve  for  Lamentation. 
We  live  in  a  frozen  and  duJl  age,whcrein  men  have  learned  to  hold 
faft  every  thing  but  the  Truth  ;  Rich  men  will  hold  faft  their  E- 
fiates ,  though  Chrift,  his  Church  and  Caufe   have  never  fo  much 
need  of  them,     Ignorant  People  will  hold  faft  their  Ignorance  • 
ever  learning  ,    but   never  able  to   come  to  the    knowledge   of  the 
truth:  Superftitious  people  will  hold  faft  their  Superftitious  Cu- 
flomes  and  Idolatries :  Vain  people  will  hold  faft  their  Fa/hicnsznd 
Modes:   Seduced  wrerches  will  hold  faft  their  Errors;  Non  per- 
fuadebk  etiamfi  perfuaferis ;  yea  they  are  bold  and  impudent  in 
junking  and  propagating  their  falfe  Doftrines;  they  bend  their 
tongue  Ulze  their  bow  fur  lies  ,  but  they  are   not   valiant  for  the 
Truth  upon  the  Earth  h  while  multitudes  are  outragious  againft  the 
Truthy  few,  very  few  arc  cenragious  for  it.     We  may  tafce  up 
that  complaint,  Ifa,  1.21,  22.  How  is  the  faithful    City  become 
an  Harlot  ?  how  is  our  gold  become   dr>ffe  ?    and  our  Wine  mixt 
with  water  ?  who  would  have  thought  England  could  have  fo 
quckly  forgotten  Jefus  Chrift^  and  changed  the  truth  of  God  into  a 
/jffhave   the  Nations  been  guilty  of  fuch  a  thing!  ftr.^p.  The 
World  once  wondered  to  fee  itfelf  turnd  Arrian ;  England  may 
wonder  and  be  aftonifned  to  fee  itfelf  turned  Arminian  ,  Aw- 
linowian ,  Sscinian,   Anabaptifi  ,   Quaker  ,  Papij}  ,   A  the  t ft  ^  any 
thing  but  a   Chriftian  {  This  is  a  lamentation ,  and  (hall   be 
for  a  lamentation  ^  Oh  that  mine  head  were  waters,  and  mine  cys 
rivers  cf  tears j  &c. 

An 


Scrm  28.  'The  Conclusion 


And  now  my  Brethren*  to  make  fome  brief  Application  of  what 
what  hath  been  faid^in  order  to  this  morning  Exercife. 

As  you  have  heard  Jo  yen  have  feen, this  Moneth  now  elapfed  hath  Application  to 
brought  to  your  view  an  vWrtto-tf*/*  or  Model  of  found  words  -,  the  morning 
you  have  had  as  it  were,  the  Summe  and  Subftance  of  the  Gjfi-  c>:CrCl'c- 
(pel  preached  over  in  your  hearing  :  I  know  it  falls  far  (hort 
both  in  refpeel  of  Matter  and  Method,  of  a  f  erf  eft  body  of  Di- 
vinity, an  ex  aft  and  full  delineation  of  ail  the  -  chief  Heads  and 
Principles  of  Religion:  But  considering  the  fmallnefsof  the  Circle 
of  this  mvnethly  courfc  in  which  this  Model  was  drawn ,  I  dare 
take  the  boldnefs  to  fay ,  there  hath  as  much  of  the  Marrow  and 
Spirits  of  Divinity  been  drawn  forth  in  thefe  few  Morning  Le- 
isures, as  can  be  rationally  expc&ed  from  men  of  fuch  various 
Studies,  and  affiants  labours  in  the  Minifterial  work.  Former 
ages  have  rarely  heard  fo  much  Divinity  preacht  over  in  many 
ycars,zs  hath  been  read  in  your  ears  in  twenty  iixdayes;  Thefe 
few  Sermons  have  digefted  more  of  the  Boftrine  of  faith,  than 
fome  large  volumes,  not  of  a  mean  confederation,  now  extant  in  the 
Church  of  Cjid, 

Tmely,  every  Jingle  Sermon  hath  been  a  little  viroTv>7ra?tf  with- 
in itfelf.  Each  Subyft  in  this  morning  Exercife  hath  been  hand- 
led in  fo  ampler  manner,  and  with  fo  much  judgement ,  acute - 
nefs,  and  perfpicuity  ,  that  it  may  well  pafTefor  a  little  Treatife  of 
^Divinity  ♦,  wherein  many  profound  Myfteries  have  been  difcuft, 
zr.dftated,  not  with  more  judgment  in  the  Diftrine,  than  with  life 
and  vigor  in  the  Vfe  and  Application. 

The  Preachers  have  fought   to  find  cut   acceptable  -words ,   and 
that  -which  was  fpoken  was  upright,  even  words  of  truth.     Infomuch tcCi^'12, 
that  a  man  that  had  never  heard  of  a  Gifpel  before ,  this  moneths 
condttft  had  been  fufficient  •  not  only  to  have  left  him  without  ex- 
cufe,  but  With  the  wife  mens  -  T  AR  to  have  leh  him  to  Chrift* 

The  more  I  dread  to  think  what  a  tremendous  account  you 
have  to  makev who  after  twenty,  twhtyj  fourty  \ears  Revelat-cn  of 
the  Go/pel ,  have  the  addition  of  this  rzoneth  of  Sabbaths  alh,  to 
reckon  for  in  that  day  when  the  Lrdje fits  frail  be  revealed  from  *Thef'i.$. 
heaven  in  faming  fire,  &c.  if  while  in  this  Mirror,  behldin^r  as  in 
a  glafs  the  gLry  of  the  Lord  ,  you  aic  not  changed  into  the  f  me 

image 


684  IheConclufion,  Serm.28 


image  from  glory    to  ghry  by    the   Spirit   of  the   Lord. 
-  Morning         I  ftall  not  undertake  >  *  farmed))  to  extract  the  Svmme  and 
Exercife,        Subfiance  of  what  you  have  W</ .  I  have  fome  hope  to  be  faved 
Mxy  165-4.      that  labour  upon  a  better  account. 

1  fhali  recount  to  you  the  Heads  only,  and  Points  of  Chriftian 
Doftrine  which  have  been  handled  in  this  U\<Unethly  Exercife% 
that  now  in  the  clofe  of  all,  you  may  behold  as  in  a  Ma}  or 
Table ,the  Method  and  Connexion  which  they  hold  amongftthem- 
felves. 

9Av*M<p&KtLiuats ,  Or  a  Summary  repetition  of  the  Heads  of  Di- 
vinity preachc  upon  in  this  Conrfe. 

The  firfi  Divine  f  after  the  preparatory  Sermon  )  that  preach- 
ed to  you,  began  with  that  which  is  the  firfi  and  chief  obj^d 
of  Knowledge  and  i7;?///? ;  that  a  and  «  in  Divinity, 

1.  SubjeZt.  THERE  IS  A  GOD, 

Keb.  1 1 .6.He  that  cometh  to  Godjnuft  believe  that  GOT)  isjfrc. 

Hereupon ,  becaufe  if  there  be  a  God,  then  he  is  to  be  wor- 
fiipped-,  and  it  to  be  worfhipped,  then  there  muft  be  a  Fule  of 
that  worfhip ;  and  if  a  Rule,  it  muft  be  of  Gods  ewn  appoint- 
ment  -5  therefore 

2.  Sub  jell,         ^e   Second  dayes  work  was,  againft  all  other  Books  and 

Writings  in  the  world, to  Evince  this  Truth ,  the 

SCR1PTVRSS  CONTAINED  IN  THE  BOOKS  OF 
TBEOUD  AND  NEW  TESTAMENT ,are  TH  E  WORD 
O  F  g  O  <D  h 

2  Tim.  3.  1  6.  All  Scripture  is  given  by  Infpiration  of  God. 

By  thefe  Scriptures  that  great  Myficnows  Do&rine  of  the 
Trinity,  which  the  light  of  nature  can  no  more  difcover  than  de- 
ny, was  averted  and  opened  as  far  as  fo  profound  a  Mj fiery  can 
well  admit  •,  and  fo 

The  third  mornings  work  was  to  (hew, 
3;   Subject.       THAT  17^  THE  qODHEAD  THERE  IS  A  TRINITY 
OF  PERSQT^S  IN  VN.TYOF  E  <SE2^CE  ,  GuD  THs 
FATHER,  CjOD  THE  W'N^  slND  GOD.  THE   FIoLY 
gHVSTy  god  blejfed for  ever; 

1     fch'.     5.     7.       There    are      three  that    bear    Record 
in  Heaven,  the  F  A  HE  R,   the  WORD,  and  the   HOLY 
GHOST^nd  thefe  three  are  ONE, 
4,  SntytU.       The  Creation  of  Man  in  a  perfetl,  but  mutable  Eftate  ,  by  the 

,  joynt 


Serm.a8.  The  Conclnfion.  685. 

joynt  Power  and  fVi/Jom  of  thcfe  three  'glorious  Perfons ,  was  the 

Fourth  Subject  opened  from  that  Text , 
Ecclef,  7. 29.  God  made  man  upright,  but  they  hive  fought  out  ma- 
n)  inventions. 
Man  thus  Created,  god  entred  into  a  Covenant  with  him,  and 
fo    the    COVENANT   OF    WORKS   which  god  made 
with  Adam  and  all  his  pofterity  •,  futteeded  in  ord«r  to  be  the    . 
Subject  matter  of  the 

Fifth  morning  Lefturc;  the  Text  was, 
Gen.  12.  17.  In  the  day  thou   eauft    thereof ',   th:u  fialt   furely  S-  Subjcfr, 
hie. 
This  Covenant  no  fooner  made  (  almoft  )   then  broken  •,  the 
work  of  him  thatprcacht  the 

SixthSermon  was ,  THE   FALL  OF    ADAM,  and 
therein  more  fpccially  ofPECCATVMORigiNALE    6.Sutjell.  ■ 
ORIQINANS  ,   or  ORIGINAL    SIN  IN  THE 

FIRST  SP  RING  and  fountain  of  it ;  the  Scripture 
Rom.S  •  1 2 .  B/  one  man,  fin  entred  into  the  world \  &c. 

The  Fruit  and  fad  efFeft  whereof  being  the  life  of  Gods 
image  ,  and  the  total  depravation and  corruption  of mans  nature;  ~j>  „ 

.The  feventh  thing  that  fell  naturally  to  *be  handled,  was,  Pec-  ' '         I€u' 
catum  originate  originatumf)t  30riginal  corruption  in  the  STREAM 
^DERIVATION    OF   IT  T 0   P OST E RITT ; 

from 
P/4/.1.5.   Behold  J  was  fhapen  in  iniquity ,  and  in  Sin  did  mj  Mo- 
ther conceive  me. 

This  is  the  Source  of  all  that  evil  that  hath  invaded 'all  Man- 
kind ;    that  therefore    which  naturally  fucceeded  in  the 

Eighth  courfe  of  this  morning  Exercife,  was,  MANS    LI-  S.  Subject. 
AB  LENESS  To  THE  CURS  S;  or  the  MISERY 
OF  MANS  EST  AT  e   BY   T^ATVRE; 
Bern*  27.  I.   Cur  fed  is  every  one  that  ccMinueth  not  in  all  the  things 
of  the  Law  to  do  them  •  or   Ephef.z.  3.  By  nature    the 
children  of  wrath; 

NintTlly,  Mans  impotency  to  help  bimfelf  out  of  this  miferable 
eftate,  was  the  next  fad  frc/petl  prefented  to  your  view,  by  that 
Reverend  Brother    that   preached    the  ninth  courfe,  and  he  9,  Sn&y&l 

Uuuu  too^ 


6£6  The  Conclufion.  Serin.  28* 

took  his  rile  from 
Rom.  5.6.  When  we  were  without  ftrength,  Chrift  died  for  the  nn- 
godlj. 
That  the  do&rine  of  mans  i-ra potency,  when  it  had  Uid  him  in 
the  duft,  might  not  leave  him  there ;  the 
o  Sufoll        Tenth  ^eacher  difcourfed  to  you  of  the  CoVEN  ANT OF 
'REDEMPTION,  confifting  of  the  tranfaclion  between 
God  and  ^W/?  from  all  Eternity  •,  from  that  Text, 
I  fa.  53.  iO<    He   Shall fee   the   travel  of  his  foptle  and   be    fatis- 

'    tied. 

In  the  eleventh  piace,r# E  COVENANT  OV  GRACE  RE- 
VEALED IN  THE  GO  S  P  ^ZjCamenext  to  be  unfolded, 
as  being  ( if  I  may  fo  fay  )  the  Counterpart  of  the  Covenant  of  Re* 
r  n  demptiony\vhxh  the  Preacher  to  whom  the 
ll.S/tbjeti.     ^£ievcnth  courfefell,  opened  to  you  out  of    ' 

Heb>  8.6.  Jefus  Chrift,  hath  obtained  a  more  excellent  CMiniftrj, 
by  how  much  alfo  he  is  the  Mediatonr of   A  B ETT ER 
COVENANT.  ' 

This  done,  it  was  very  feafonable  to  let  you  hear  of  uie  Media- 
tour  of  the  Covenant  \  which  was  performed  by  the 
f  tT  Sublett       Twelfth  M  niftcr  who  preached  to  youfESUS  CHRIST 
"K      in  his  PERSON,     N^ATVRES,  and  OFF  ICES, 
from  that  Scripture, 
1  Tim.  2.  5 .  There  u  one  God,  and  one  Mediatonr  between  God  and 
man, the  man  Chrift  Jefus, 
Next  to  his  Natures  and  Offices,  it  was  proper  to  treas  of  the  two 
ftates  of  Jefus  Chrift;  and  therefore  the 
33.  Subject.  Thirrteeth  Preacher  opened  to  you  Chrittsftatc  of  Humi- 

liati/nyout  of 
Phil.  2*7,#.  He  made  himfelf  of  no  reputation  ,  and  took^upn  him 
the  frm  of  a  Servant,  arid  being  found  in  fafhion  as  a  man  ,  he 
humbled himfelf ,  and  became  obedient  to  death ,  even  the  death  of 
the  (  nffe. 
,-  bft-,9        The  fourteenth,  C  HRIS  TS   STATE   OF   E  X  A  Z~ 
H '       J        TAT  ION,  out  of  the  ninth  verfe,  Wherefore  G*d hath  highly 
exalted  him,  and  given  him  a  Name  which  is  above  every  Namej&t. 

Time  not  nUowisg  a  more  copious  and  dift:n<5t  enquir*  into  this 
great  MjslcYj^od  mani{eftedinthe fiefi  ^  that  which  came  in  the 

Jifth^ 


Serm.  28 .  The  Conclnfim  6 &7 

Fifchteenth  place  under  consideration,  as  moft  proper,  was,  THE  15,  Subycf} 
SATISFACTION  WHICH  C&fiIST  MADE  To   Dl- 

V12{E  fVSTICE  ;  and  that  was  done  on  that  Text, 
Col.  I.  20.  And  {having  made  fence  through  the  blocdof  his 
Croffe  )  by  him   f&  reconcile  all  things  ttnto  kimfelf  -t  I  fay, 
•whether  they  be  thing  s  in  earth ,  cr  things  in  heaven. 

Andbecaufe  the  Redemption  made  by  Chrift  upon  the  Croffe,  fig- 

nifieth  nothing  in  effed  without  the  Application  ofittothecon- 

fcience :    The  Minifter  to  whom  the 
Sixteenth  turn  fell ,  Treated  of  EF  F  SCTUAL  CALL- 
IT^G,  from 

Rom.  8.  30.  Moreover  whom  he  did  predefiinate ,  them  be  alfo  1 6.  Svbjeft. 
called. 
In,  and  by  which  Call,  the  foul  being  really  ,  but  yet  Spiritually 

joyned  and  united  to  fefets  C^fii  tnat  which  fell  next  under 

confideration  in  the 
Seventeenth  Courfe  of  this  Exercife,  was  that  exceding  preci- 

ciousMyftery  ;  The  SAINTS  U2^I0N  WITH  J  E- 

SVS    CHRIST.  i7lS»bje$. 

His  Scripture  was,  i  Cor.  6. 17.  He  that  is  joyned  to  the  Lordy 

is  one 'Spirit v 
And  inafmuch  as  Vnion  is  the  Foundation  of 'Communion,  Interest  in 

Chrift  the  Fountain  and  Sfriug-head  of  Fellovpflip  with  Chrift ; 

theSubjeds  which  followed  naturally  to  be  handled,  werc^- 

flification,  and  Filiation, 
f  V  SiT  IFICA  T  ION  in  the  eighteenth  Courfe,  out  of 
Rom.  5.  I.  Being   juftified  by  Faith ,  we  have  peace  rrith  God.        ■  „    -. •' 

And  the  Nineteenth,  iS-Sub^ett, 

Fill  ATIT^or  Divine  Son-flip  to  God  ;  which 
branching  it  fcif  into    thefe    two   great  priviiedges  of  the 

C  ADOPTION.  ^  *9.Sulje& 

Covenant  ?  > 

I  REGENERATION  ;3 

the  one  whereby  out  State  is  changed  •  by  the  other,  our  Natures, 
they  were  twifted  together  into  one  Sermon ,  on  that  por- 
tion of  Scripture,  Uuuu  z  John 


688  The  Conclufton,:  Serm.28. 


John  I.  12.   To  as  ma.y  as  received  him,  to  them  he  gave  power, 
to  become  the  S  O  N  N  E  S  of  God ,  even    to  them   that   be- 
lieve on  his  Name. 

In  which  Filiation,  it  being  evident  by  the  Scripture  quoted,  that 
Faith  hath  fuch  afpccial  ingrediency,  therefore  it  was  feafon- 
able   in  the  next  «phce  to  fpeak  of    SAVING  FAITH; 
which  was  the  Subject  preacht  on  in  the 
20.  Subjetf.       Twentieth  morning  of  this  Moneths  Exercife  •,  the  Text  being 
'"  Afts   16.  31.      Believe  on  the  Lorh  J e fits  Chrifi,  and  thou  [bait 
befaved,and  thy  houfe. 
And  although  Repentance  be  ufualiy  before  faith t  in  the  order  of 
J }enfe  and  feeling;  yzt  faith  being  before  Repentance,  in  the  order  of 
Nature  and  operation,  it  being  the  primum  mobile\  in  the  orbe  of 
grace,  (  as  unbelief  in  the  orbe  of  fins,  Hebi  3  ••  12}  nencc  it  was 
proper,  next  after  Faith,  to  fpeak  to  you  of  REPENTANCE, 
Zi.  Subject,  which  was  handled  by  him  that  preached 

theons  and  twenty  Le&urc-,  his  place  of  Scripture  being 

Afts  5.31.  Him  hath  God  exalted  to  be  a  Prince,  and  a  Saviour,  for 

to  give  repentance,  and  remiffien  of  fins. 

Mi  tthj.  §.        And  becaufe  true  repentance  is  alwayes  accompanied  with  fruits 

meet  for  Repentance  -,  therefore  as  the  great  and  comprehen five  fruit 

22.  Subject.  thereof, 

the  twenty  fecond  Exercife  was  fpent  in  fetting  forth   the  Na- 
ture, niceffity ,    3nd   Excellency    of   HOLINESS  E    from 

thefe  words  of  the  Apoftle, 
Heb.  1 2. 14.  Follow  peace  with  all  men,  aid  holinefs,  without  which 
none  Jhallfte  the  Lord, 
This  giveth  the  Believer  a  capacity,  though  not  a  merit  of  a  joy- 
,,      full  refurre&ion,  and  the  next  Preacher  took  therefore  the  RSSUR* 
Z$.  Zubjelt,  RECTiON  for  his  Sub jeft,  upon  the 

Twenty  third  morning,and  for  his  Text,thofe  words  otSt.Paul. 
Ads  2  6. 8 .  Why  fhould  it  be  thought  a  thing  incredible  with  you  ,  that 
Godfbculd  raife  the  dead  ? 
And  as  upon  the  Refurre&ion  follows  the  day  of  Judgement  • 
,n  the  fame  Method,  the  difcourfe  of  the  L  i*4  S  T  fv  CDG  L~ 
M  E  N  Tfucceeded,  and  was  the  work  of  the 
£f,  Snby.fS  Twenty  fourth  day  the  Preachers  Text  was 

A&3  17.  31.   G  J  hath  a^pmnted  a  day  in  the  Wtch  he  will  judge  the 
world  in  R.ightcoufnefsi  bj  that  man  whom  he  hath  ordained. 

The 


Serm.  2,8.  The  Conclusion.  689 

■   ■--.»  ....     1 .  ^ 

The^f??f(?ofthacday  was  the  next  thing  in  order  to  be  confr- 
dered :  and  although  the  fentence  of  the  Eletl  btfirfi  in  the  prcccffe, 
yet  becaufe  it  is  laft  in  the  exccuti.  n  ,  as  appeareth  in  comparing 
the  34.  vci  fe  of  the  25.  of  Matth.  with  the  46.thereforc  the  TOR- 
ME  MTS  of  HELL  was  the   fad  and  (hurtling  Subjed  2      Subutl 

which  the  twenty  fifth  Preacher  infifted  on,  from  r 

Math.  2 5.  41.  —  Ever  Lifii/ig  Fire  prepared  for  the  Dive U  and  his 
tsfngels,  eye. 
And  when  the  Righteous  have  had  the  honour  as  dffejforsmth 
Chriftjio  beh  Id  with  their  eyes  that  fentence  executed  upon  the  Re- 
probate, and  their  perfons  dragged  away  into  everlafting  burnings 
by  the  Miniftry  of  th:  infernal  Angels  : 

1  hen  the  joyful  fentence  (hall  be  accomplifhed  upon  the  Elett  of  * 

God,  and  they  {tiiaMrfdein  triumph  with  Jefus  Chrift  the  King 
cf  Saints ,  into  the  gates  of  the  New  hrnf*iw\  and  fo  the  26.  Sub)t8*. 

Twenty  hxth,  and  molt  blefTed  Subject  with  wich  the  iaft 
Minifter  did  moft  fweetly  clofe  this  morning  Exercife ,  was  the 

fOTES  of  HEAVSNi  and  his  Text  was 
Mattb.  25.  34.  Receive  ths  Kingdom  prepared  for  you   from    the 

r         1      •         r    1  1  ] 

foundation  of  the  nor  la. 


And  thus  honourable  and  beloved,  I  have  prefe  ted  yoa  with 
the  Epitomy  or  Compendium  of  found  words,  wh;ch  hath  Methodi- 
cally been  delivered  in  the  courfe  of  this  moneth  in  diversof  the  chief 
Heads  and  Points  ofGcjpel-D.clrine. 

There  is  no  man  that  is  acquainted  with  the  'Body  of  Divinity,  but 
may  eafilyobferve  this  Method  or  S-ft'me  to  have  been  in  form: 
Points  (  poffibly  )  redundant,  but  in  more  defctlive  :  He  that  will 
ob;eft  the  former  ^may  corfider  that  eve?  y  ma  n  fees  not  by  the  ft  me 
lighr ;  infomuch  as  if  twenty  Divines  fliould  have  the  drawing  up 
of  twenty  feveral  Models  of  Divinity,  not  two  of  them  would 
meet  exactly  in  the  fame  heads  or  order  ^  in  this  cafe  therefore; 
veniam  p  timttffc  dar»tt[que  vicifpm. 

And  he  that  will  object  the  latter,  mud  alfo  remember  ,  that  if 
we  had  taken  in  mute  Poms,  t'°ere  mult  have  been  more  d*jes y  which 
the  courfe  of  this  Exercife  doth  noc  allow. 

Sufficient  to  the  day es  hath  been  'he  la- cur  thereof '5  and  when 
we  cannot  do  all  we  would,  it  hs  honourabi  e  to  do  what  we 
To 'hegio'yofGodbeitfpoken.  fincethis  Exercife  was  firft  kt 
up,  fuck  a,  mentth  hath  not  been  known  in  this  Qtj~  A 


690  'the  Concfofion.  Serm.28. 


A  word  of  Exhortation. 

cv  i.uoij*     x  what  now  remaineth,  men  and  brethren,  but  that  the  Miniftere " 
9*  ftirtm'   of  the  *  Gofpel  having  done  thtir  work-in  holding  out  unto  you  a' 
•srpss-^iwx,  c*  Form  01  Model  of  found  words  ;  you  ftir  up  your  felves  in  the 
StaJt  to  tl-   flrength  of  Jefui  thrift  to  do  yours  ?  and  what  is  that ,  but  that 
**»«*<. Cyril.  whtch  is  commended  here  to  Timothy,  That  you  hid  f aft  the  form 
C^Hotrm.  of  fw*d  words  ,which  you  have  received  of  them  } 
eft  dicere've*       *  ^ey  nave  ^^  ** /flr^«  it  concerns  you  .0  hold  it  f aft, 
(trum  vero  age-      Fifft  ^e  therefore  that  you  hold  it  faft  in  your  under  (landings. 
re,  Dei  mm       My  brethren,  in  this  Moneths  Execife  you  have  bad  many  of 
perficere.  fa  c^ef  fleac]s  3nc|  <p6jMtJ  of  the  Chriftian  Frith  unvailed  to  y0U3 

*  (u?  i'c'm'ow  *  not  on!y  as  fo  many  ftngle  truths ,and  teveral  precious  Jewels  to  lie 
t&  <rv<vS&$  by  you,  but  (  that  to  which  poflibly  moft  of  you  have  been  ftran- 
effeuiiuhiat,  ^  gers  hitherto,  as  far  as  the  deiign  could  well  furfer  )  Methodized  as 

*h«  j*  x^t*  lt  were  jnt0  a  c'haine  e{  Tear  Is  to  weare  about  necks :  truths  fitly 
JouiiHx,  cO-  joyned  together  and  compacted  into  a  bod)  ,  07  fto  which  every 
Jk'yuA7A.  I-  JSp*  fufflyeth. 

rfem  tit  fupra.  Now  your  duty  is,  to  wear  this  £  &<*/»  or  Bracelet  carefully  that 
${<ni  exiflimes  ^  may  not  be  broken.  Your  labour  muft  be  ro  imprint  this  Me- 
7v!U!u:i9?iu  fa^  of  truth  in  your  mindes  and  judgements,  by  vertue  whereof 
etc  [miles  &c.  y°u  may  ^  a^e  c0  know  tnem  in  cheir  Sfr**;  and  Connexion  ;  and 
.sw  ^c  $K.e  when  you  hear  any  of  thefe  Points  handled  in  Sermons ,  you  may 
per  orJincm      be  able  to  know  one  truth  from  another  ,  where  they  are  to  be  fix- 

tradimus  docu-  ^  jn  fa  Qry  0f  [)ivjnfty%  and  f0  Co  refer  fam  t0  thejr  own  pr0pCr 

place  and  ft  at  ion  •,  which  will  prove  to  be  a  greater  advantage  to 
your  proficiency  in  the  knowledge  of  Chrift  then  you  can  eafily 
believe.  It  is  obfe»vable,i?ow.  8.  28.  when  the  Holy  Ghoft  having 
h:nted  effectual  calling  as  the  ground  of  chat  biefTed  truth,  that  all 
things  wjrl^  for  giod  to  thofs  that  love  God '•  yet  he  mentions 
it  again  in  the  very  nextverft ;  and  why  ?  but  to  (hew  us  what 
place  it  obtains  in  the  golden  chain  of  falvar'cn  -y  how  it  rakes  its 
room  between  Predeftination  and  ft.ftificaticn  •  If' horn  he  did  pre- 
deftinate,  them  alfo  he  CALLED,  and  whom  he  C  A  L- 
L  E  D  ,  them  he  juftified  ;  of  fo  great  moment  it  is  not 
onely  to  know  Gofpel-  truths ,  but  how  to  pofture  them  in 
their  proper  rank,  W&filet  where  every  trnth  is  to  ftand:  This 
advantage  in  a  g  cat  ncafuie  you  have  Had  by  thisMoneths  Exer- 
cife;  fee  that  you  improve  it  to  the  clearing  of  your  underftand- 
ings  in  the  Method  of  Gofpel  Doftrines.  Secondly 


<jerm 


z%.  The  Conchtfion.  691 


Secondly,  Hold  them  faft  in  yor  Memory. 
Truely  the  Order  of 'this  Monet hs  Exercife ,  if  you  be  not  want- 
ing to  your  felves,  will  not  contribute  kffc  ftrength  to  your  memo- 
ries  than  light  to  your  underftandings.  The  truths  them/elves  have 
been  a  Treafure  given  you  by  your  heavenly  Father ;  and  the  Me- 
thod will  ferve  you  for  a  /**•£  or  /wr/i?  to  keep  them  in :  and  truely 
it  would  be  a  labour  neither  unprofitable  nor  uncomely  to  take  fo 
much  paincs  jour  f elves,  and  to  teach  your  Families  to  do  fo  too, 
fell-  to  C<ww?  this  Model  without  book  j  a"d  the  Lord  teach  you  to 
get  them  by  heart. 

You  may  once  a  week, or  fo,  revolve  them  thus  in  your  minds. 

I.  There  is  a  God. 

II.  The  Scriptures  are  the  Word  of  God. 

III.  In  the  God-head  there  be  three  Perfons  or  Sub- 
fiftencles,  Father,  Son,  and  Holy  Ghoft,  God  blcf- 
fed  for  ever. 

IV.  God  Created  man  in  a  perfetl ,  but  in  a  mutable  eft  ate. 

V.  The  Covenant  of  works  God  made  with  man  in  his 
innocency. 

VI.  Original  fin  in  the  fir fi  fpring  of  it ,  in  Adams  fir/} 
transgreffion. 

VII.  Original  corruption  derived  from  thence  into  mans 
nature. 

VIII.  tJMans  liableneffe  to  the  curfeJ  or  the  mfery  of  mans 
ft  ate  by  nature. 

IX .  Moms  impotency  to  help  himfelfout  of  this  eft  ate. 

X.  The  C  ovenamt  of  Redemption ,  or  the  iranfatlicn  between 
God  and  Chrift  from  all  Eternity  ,  about  mans  faU 
vation. 

XL     The  Covenant  of  Grace  revealed  in  the  Go/pel. 

XII.  Chrift  the  only  Adediateur  between  God  and  man  rcon» 
ftdered  In  his  Perfon,  Natures,  and  Offices. 

XIII.  Chrift s  ft  ate  of  Humiliation, 

XIV.  Chriftsftate  of  Exaltation. 

XV.  Chrifts  fatisfaclion  to  Divine  Jufiicc, 
XV  T.     Effettual  calling. 

XV II.  Vnim  with  (  hrift. 

XVI II.  fuftification  by  Chrift s  Right  ccufnejfe. 


.-,- 


691  The  Conclnfion  6>rm.s8* 


XiX.     Sen-fbip  to  Qod9  c  Adoption. 

confining  in      \  Regeners 
\X.     Saving  Faith. 
XXI.     Repentance, 
-XXII.  Hdineffe. 

XXIII.  r^  RefurreElion. 

XXIV.  rfo  /*/?  Judgment. 

XXV.  Hf//. 

XXVI.  Haw**. 

Chriftians,  this,  and  other  iuch  Vikt  Catalogue  sot  formes  of  the 
Articles  of  Chriftian  Faith  irhprinted  upon  your  memories    wrii 

ri  Atvfem    bc  °f  §rCat  benefit  and  fcrvicC  t0  y°U'    Do  V€ ff™*  J"**  memories, 
tijtiton  ,    *jand  y°ur  memories  will  fervc  jou^  labour  to  get  them  fo  im- 
to  »>    printed  upon  your  memories,  that  they  may  never  be  blot- 
oLtvya..  Cyril,  ted  cut. 
Hjeroj  pratf.       Jhixdiy9Holdfaft9  yea  W^jW£  thefe  precious  Truths  delivered 

«  Deuc  4.  $.  Chriftian$,let  it  be  your  care  (  and  behold  it  (hall  be  your  *  mf- 
acm  in  the  eyes  of  all  the  beholders  )  to  live  this  morning  Exercife 
the  glory  whereof  hath  filled  this  Aflemblie  for  a  moneth  together! 
To  engage  and  quicken  you  herein ,  let  me  mind  you  of  one  rare  ad- 
vantage this  Model  carrieth  with  it,  above  moft  of  the  acute  and 
learned  Treatifes  oi' ' -choolmen ,  or  folid  Tractates  of  Catechetical 
Divines,  who  have  taken  great  paincs  in  opening  and  ftating  the 
Principles  of  (  hriftian  Religio ■;;. 

The  Reverend  Divines  who  have  travelled  in  thisfervice  of  your 
Faith,  have  in  their  feveral  Sermons  with  Angular  skill  and  piety, 
brought  fawn  Principles  Unto  pratlice,  and  improved  all  their  Do- 
clrines 'to  Vfc and  Application  •  wherein  they  have  {hewed  them- 
klves  Workmen  that  needmtbe  ajhamed  ^  Wife  Builders  that  know 
how  to  Handle  tbc  Trowel  us  well  as  the  Sword,  and  that  made  it 
their  deficn  to  buildup  their  hearers  in  holimjfe  as  well  as  in  know- 
ledge: The  School  and  the  Pulpit  met  together  •  the  Dottir  and  the 
Omnc  tula      Pajror  have  kijjed  each  other. They  have  not  difcuft  the  Ditlrines  of 
£S     Fjifi  T  *  J?unc  tngidufPeculative  waV  only  j  but  what  they  r/fcr- 
ita/a.  '*  *° the  Jud^lTlcnt ,  tneY  wwf£/  it  home  upon  the  heart  and  affe- 

Itions.mxk  fuch  Tr^rwf/;  andfweetneffe ,  as  that  the  hearers  feem'd 
for  the  prefect  to  be  carried  into  the  mountain  oUr  an  s figuration^ 

where 


Serm,28.  The  Conchficn.  693 

where  they  cryed  out  with   Peter  ,  It  U  good  for  us  to  be  here  : 

So  that  although  their  Sermons  wen>  very  large,  yet  the  greateft 

part  of  their  Auditories  thought  they  had  done  too  fom  j  and  went 

away  fratfmg  Cjod  that  had  given  fuch  gifts  unto  men. 

Oh  let  it  be  your  care,  dearly  Beloved ,  that  as  this  Mode!  hath  Rorn<  6  f„- 

been  delivered  unto  jou}  fo  you  may  be  delivered  into  it :  What  a  us  %vK<tq*£L+ 

fore  judgement  will  abide  fuch  asfufferall  thefe  morning  influences  ^^i  i\hr  .9. 

topaiTeaway  as  water  over  a  fwans  backs,  tnaC  come  tne  fame  Wc  Form  of 

from  thefe  morning  vifions ,  they  came  to  them.   Hew  Shall  we  tu-ri,r>e  im° 
r    ~     •£  1  n  r  /1       •      o  notch  vc  were 

efcapt,  if  we  negletl  jo  great  falvation  ?  delivered. 

Hold  it  forth  I  fay  Chriftians,in  your  lives ;  the  Converfation  is  a  Efficmwvitm 
better  teftimony  to  the  truth  then  the  confeffion.  q'i-m  hgu*  te- 

I  have  met  with  a  general  vote  in  the  Auditory,  that  attended  ^°^-Bcr. 
this  morning  Ordinance,  that  thefe  Sermons  might  be  Printed  v that  ^wri  "' 
fo  what  hath  once  paft  upon  your  ears,  might  be  expofed  to  your^ . 
whereby  you  might  ftay  and  fix  upon  it  with  the  more  deliberation. 
Whether  1  may  prevail  with  theBrethren,or  no  for  their  fecend  tra- 
vel in  this  Service,  I  know  not.- 

There  is  one  way  left  you,  wherein  you  may  gran 'fie your  oven  de- 
Jires^nd  Print  thefe  Sermons  without  their  lcave,though  I  am  con- 
fident,not  without  their  confentyzr\&  that  is, 

PRINT  THEM  IN    Y  O  V  R  LIVES  AND 

COIS^VE  RS  AT  IONS. 
Live  this  morning  Exercife  in  the  fight  of  the  world,  that  men  may  I 
take  noticejtf/*  have    cen  with  fefus  : 

You  have  been  called  up  with  CMofer  into  the  Mount  to  talkjvith 
God.  Now  you  come  down,  oh  that  your  faces  might (hine-,  that 
you  would  commend  this  morning  Exercife  by  an  holy  life,  that  you 
may  be  wanifeslly  declared  to  be  the  Epiftle  of  Chrijjt  minifired 
by  VS.  2  Cor  hh 

Let  jour  light  fo  fhine  before  men,  that  they  m,ty  fee  your  go)d 
tverk/y  and  glorifie par  Father  which  is  in  heaven.  Matin,  j.  i©# 

To  that  end 
Take  along  with  you  thefe  two  jF  AIT H. 
great  helps  in  the  Text      \  L  0  VE. 
Hold  f aft  the  form  of  found  words  inFsAITHand  LOVE. 
1  know  tome  Expositors  interpret  thefe  as  the  two  great  C  O  rJM- 
PREHZNSIVE    H£ADS  of  found  word*  or  GofpelDu&rine, 
in  this  famvwit  5  Faith  and  Love :  Faith  cowards  Cod.  and 

Xxxx  Love 


694  ^e  Conclufton.  Seim  28. 

Love  towards  men :  Faith  the  fumme  of  the  /Tr/2  Tableland  Love 
of  the  /fcW  ^  or  Faith  in  C  Arw,  and  Z^?  to  Chrift ;  or  Faith  as 
comprehending  the  Credenda^  things  to  be  believed  •  Live  as  com- 
prehending the  Facienda,  things  tp  bz  done.  But  I  am  lure  ic  is 
net  againft  the  Analoge  of  Faith,  or  the  Context  to  improve  thefe 
two  as  CMedinms  to  ferve  this  command  of  tyWkg  faft  foi 
BItvinc.  And  fa  in  the  entrance  it  was  propounded,  as  the  fourth 
Doftrine,  [ell.  Faith  and  Love  arc  as  it  were  the  tfh  hands  where- 
bj  we  hold  faft  the  Form  cf- found  words- 
1  Eaith  Firftthen(Chriftians)  look  to  your  Faith;  that  is  an  hold-fa  ft 

grace ,  which  will  fecure  your  ftanding  in  Chrift.  As  unbelief 
Tsthe^tf  of  Apoftacy,  and  failing  back  from  the  Do&rlne  of  the 
Go/pel,  Heb.  3.12.  So  Faith  isthcfpvingotPerfeverance.  l  Pet. 
1.5.  Kept  bj  th . power  of  God  through  faith  to  falvaiion.  Faith 
keeps  the  Believer,  and  God  keeps  his  faith-,  Now  faith  keeps  the  be- 
liever clofe  to  his  principles  upon  a  two-fold  r<xcompt. 
_  1.  Becaufe  faith  is  the  grace  which  doth  REALIZE  all  the 

GdpcU'lth"1  T™*hs  of  the  'hfpd  unto  che  foul.     Evangelical  Truths  to  a  man 
r  '^  that  hath  not  futh,  are  but  fo  many  prettie  Notions^  which  are  plea- 

fin  £  tb  tbfcfaiecyi  but  "have  no  influence  upin  the  finfeience 'j  they 
ma  feWe  a  man  for  difcoarfe ,  but  he  cannot  //?<?  #^0  them: 
f offering  Truths  ( in  particular  )  are  pleafing  in  the  Speculation ,  in 
&mtstfifmfperitji  but  when  the  hour  r/  temptation  cometh  ,  they 
afford  the  foul  no  ftrengih  to  carry  it  through  fufferings,  and  to 
make  a  man  go  forth  unto  Chrift  mthitit  the  Camp3  bearing  his 
rfpraeh. 

But  of  Ftdfby&lth  the  Apofte,  it  fetJ^^^,  and  Sa-:^©-  j  rfjfi 

fubftmce  of  things  hoped  for ^nd  lh&  evidence  of  things  not  fe.n  ^  f^fo 

makes  all  ^Bhnne  Qb\efts  (  akru  ugh  very  Spiritual and  /^r//f  in 

their  own  nature  J  faith  makes  them  (  I  fay  )  fo  many  realities,  fo 

many  (olid and  fubftamial  verities;    it  gives  them  a  being  \  not  w 

z/,  but  unto  xht  believer, :   and  of  /' mifi  IU  it  makes  them 

tf>/?£j>5  ask    is    fud  or  CMofes  ,  he  fiw  him  that  was  inv'uble  ^ 

Wow  '<  lj  faith,  vzifc    3   2kj.  that  which  was    invif.ble  to   the 

o^/  towte^e  ,  was  v/^/l  to  the  eye  of  faith-   Faith  brings  the 

frff  and  the  faculty  together,    Kence  now  men  yet  in  their  utt- 

rtgt)ttrAt)s  though  haply  illuminated  to  a  high  degree  of  djpc l- 

m,  .in  tir  mWfall  ami), and  whit^ho  more  with 

;ia,  Ucaufe  through  the  P4*f  of  Faith.  Divine  Truth  had  no 

in  their  hearts.}  all    thdr  knowledge  is  b-it  a  powerleiTe 

notion 


1*,I-J, 


Serai.  ~  I  hi  Conclufion, 


notion  floating  in  the  brain  and  can giye  no  JeaTiifpt /..  to 

GofpeU verities  •  Knowledge1  ^vWiu^re]  but  Faifh  gives  being*, 
knowlcdg  doth  irradiate,  but  Faith  dothv^//^5  knowledge  kjlh 
ot* light,  but  faith  adds  life  and/?,  tier. 

It  is  Faith  my  Brethren,  whereby  youftjnd;  Faith  is  that  where-  i  ¥  ?m.  i, 
by  a  man  can  live  up:n  the  truth,  and  die  fgr  the  truth  \  I  know  whom 
I  have  believed;  and  1  am  perj 'waded  that  he  is  able  to  kscp  that 
which  I  have  committed  unto  him  againft  that  day.     Look  to  your 
Faith  Chriftians.         For  again,  Faith  fetched 

Secondly,  Faith  will  help  you  to  fetch  ftrength  from  fefw  ft^g£hftw 
Chrift,  to  do,  to  fuffer,  to  live,  to  <fofor  fefus  (  krift,  and  the  truths  Ch  ift" 
which  he  hath  purchafedy  and  ratified  by  his  own  blood,  Phil.  4, 1 3 . 
/  can  do  all  things  through  Chrisl  which  firengtheneth  me. 
Faith  invefts  the  foul  into  a  kind  of  Omnipotency  j  I  can  dj  all 
things:  Other  mens  impojjibilities  are  faiths  triumph  :  Faith  is 
an  omnipotent  grace  ,  becaufe  it  fets  a  work  an  Omnipotent  Cjod. 
In  the  Lor (l  I  have  right eoufnefs  and  ftrength,  is  the  bcaft  of  faith^ 
Ifa.  45.24.  Righteoufnejfe^  for  fuftification  ,  and  firengt h  far  San- 
ttificatiw,  and  for  carrying  on  all  the  duties  "of  the  holy  life-. 
this  is  infinuated  in  my  Text  ^Hold  faft, crc.  in  FAITH  which  is  in 
CHRIST  fE5VS:So  that  if  it  were  demanded  How  fhall  wchold 
faft  !  the  anfw.isby  Faith:  how  doth  f*f*Vi&  /w/^  faft}  in  Chrift  fe/us, 
fcil.as  it  is  atledby,  and  as  it  ads  upon  feftu  Chrisl  Jefus 
Chrift  is  a  Fountain  of  ftrength  ,  and  that  ftrength  is  drawn  out  by  V*\ji.\(, 
faith  -,  hence  Davids  Refolve,  I  will  go  in  the  ftrength  of  the  Lord 
God ,  /  will  makf  mention  of  thy  Righteoufnejfe ,  even  of  thine 
onely.  2-  L°ve- 

The  fecend grace  which  you  muft  look  to  is  LO  V  E.  Live  u 
another  hold-fas!  grace  ,  /  held  him,  and  would  not  let  him  go,  faid 
the  Spoufe  of  her  Beloved^  Cant.  4.  3 .  I  tell  you  firs,  L've  will 
hold  faft  the  t  rut  h^when  Learning  mil  let  it  go-,  the  reafon  is5  be- 
caufe Learning  lieth  but  in  the  head ,  but  Love  refteth  in  the  heart , 
and  caufeth  the  fe*r/  to  r^  id  the  thing  or  p*r/c»  beloved. 

I  cannot  ^#re  fer  Cfe-i/?,faid  the  poor  Martyr,  but  I  can 
^ffor  Chrift. 

Love  will  fay  to  the  truth,  as  (he  faid  to  her  Mother  in  Law, 
Whether  thou  goeft  I  will  ge>  and  where  thou  lodge  ft  I  r  'x 

thy  people  {hall  be  my  people,  and  thy  Cod  my  God  ;  where  thou  di- 
eft9 1  will  die,  and  there  will  I  be  buried  •   the  Lord  do  fo  to  me,  and  ~    , 
more  alfo,  if "ought  but  death  part  me  and  thee.  \  Kuttux.i£,i7. 

Xxxx  2  Love 


6$6 


The  Conelufion.  Serm.a8. 


Gen.j4.j.  Love  is  the  glue  that  makes  the  heart  cleave  to  the  object ;  as 

it  is  faid  of  Shechem^  His   fcule    clave  unto  Dinah  the  daughter 
of  Jacob. 
Minuit  Felix        Love  is  the  twift  of  fe ales     Crederes  unam   animam  in  d.obus 
Pffi.  c$e  divifam  ,  it  is  but  one  foul  that  informs  Lovers. 

Chriitians,  if  you  would  held  f aft  the  truth,  LO  VE  IT.  Love 
Tu-r        i   hates  vuttinr  away  :  when  ever  your  love  begins  to  decay,  you  are 
a  ineut.11,11  ^  ^^  £f  Apoftacy.     For  this  caufe  god  Jball  fend  them  firing  . 
delufions  to  believe  lies  •,  for  what  caufe?  why  >  becaufe  they  re- 
ceived not  the  love  of  the  truth. 

Chriftians,  look  to  your  ftanding  •,  there  is  much  of  this  judicial 
blafl  abroad;  the  generality  of  Pofeflbrs  have  contented  them- 
felvesw"tn,andi'ejoycedin  theZ^r  of  the  Truth,  and  in  the  2to- 
tion  of  the  Truth  ,  and  in  the  expreffions  of  the  Truth  ,  but  they 
hast  loft  their  love  lo  the  truth.  Pans  without  grace  hath  been 
the  precipice  of  this  evil  and  adulterous  generation':  the  foolifh 
Virgins  of  this  age  have  got  Oyle  only  in  their  Lamps,  but  none  in  » 
their  Vejfe Is, znd  fo  perifh. 

Ton  therefore  Bt  loved,  feeing  ye  know  thefe  things  before,  beware 
left  you  alfo  being  led  away  with  the  error  of  the  wicked.fall 
from  your  own  fteadfaftnefs. 
Let  it  be  your  ca  e  to  receive  the  truth  in  tht  power  of  the  truth, 
in  the  impreffions  of  the  truth  upon  your  hearts,  in  the  love  of 
thetru:h  :  Love  the  truth,  even  when  the  truth  feems  not  to  Lve 
$    you  ;  when  it  makes  againft  your  Carnal  intenfts  •,  when  it  calls 
for  your  right  eye,  and  your  right  hand :  1  be  right  eye  of  yowt  fin- 
full  picture-,  the  right  hand  of  your  di/honeft  gain :  when  the 
truth  comes  to  take  away  all  your  falfe  Principles ,  and  to  take 
away  all  your  falfe  evidences  -,  not  to  leave  you  worth  a  Duty,  or 
a  (fhurc)rprivihdge  ,  not  to  leave  you  fo  much  as  a  Creel,  or  a 
Pater-  ntfter,  or  h.  good  meaning  ;  bur  cafts  you  out  of  all ,  which  ft  If, 
I  fe'-ri  T£  C     an(*  fi1^3  ^atn  counted  your  gain  in  point  o"  falvation,  as  Ph'iL 
3.7.  to  the  loathing  and  abhorring  of  your  per  fans,  e^c.  Yet  even 
then  I  h)\Btcehe  the  truth  in  the  Uve  of  it  ;  God  intends  you  mcrrc 
dm  it  then  you  are  aware  of:  and  therefore  fay  with  young 
Prefe.t  tmi  Samtie^  fy**k  Lo^djor  thy  fervant  heareth;  and  with  Bernard, 
pt,ut s'trxu*  do  Lordjwouna me 9  fcml  me,  flay  me,  (pare  win*  now ,  that 
prus,  Bern,    thou  mayefj  fpa.  e  me  for  ever. 

Thirdly; 


Serai,  28.  T/?e  Conclnfion.  667 


Thirdly  /There  is  yet  another  means  and  that  is  inthe  verfe  next  to  Ver.  14. 
mv  Text ,  relating   to  the  fame  duty  ,  though  under  a  variox*™9  «*£»"**' 
expteffion.  f»~W 

That  good  thing  which  wo*  committed  to  thee,  KEEP, 
The  good  or  excellent  truft  and  aepofitxm ;  was  either  the  Mini- 
fterial  Office,  with  the  gifts  and  graces  which  Timothy  received  by 
Ordination  tor  the  edifying  of  the  Church  *,  or  elfe 

The  form  of  found  words  here  committed  to  him  in  my  Text  : 
whichfoever,this  duty  is  incu  cared  upon  Timothy  again  and  again, 
thathemuft  keep  it,  plA*gors  preserve  it  asunder  Lock  and  Key; 
and  faith  Be^a,  He  keeps  his  depofitum  that  improveih  it  fo,  that 
the  defifito*  findes  no  caxfe  why  hefhcnld  take  it  antay. 

But  how  (hall  Timothy ,  or  any  other  Evangelical  Minjfier  or  Q        . 
Chrifiian  be  able  fo  to  keep  it  ?  it  followeth  </i,£  tniua.r®'  ayti,  dzc.     •       %°     ' 
by  the  Holy  (jh'ft  ;  The  duty  indeed   is   very  difficult  ,  but    by 
calling  in  the  help  of  the  Spirit  of  Gad,  Believers  (hall  be  enabled 
to  do  it;  and  he  is  rot  far  fr-m  every  oneof  thcm;forfo  it  follows  R      s    6 
by  the  HilyGhcjl  WHICH  DWELLETH IN  VS^xUN them  Cof.  |.i9 
as  a  Principle  of fife  and  pnver  by  his  venue  and  influence  helping 
their  infirmities,  and  working  in  them  mightily  :  Great  is  the  effofi- 
tion  that  Believers  meet  withall :  and  Satan,  and  this  prefeat  eviH 
world  hath  been  too  hard  for  many  j  nor  Ptofefirs  only-,  but  yfifViw- 
fters  alfo,men  that  feemed  to  be  itars  efthefirfi  magnitude  ,  they 
have  proved  to  be  but  f ailing- fiars,  meer  (femets  ,  that  for  a  time 
make  a  great  bLu&9  but  quickly  extinguifh :  Tbej  went  oh  from  us, 
becaufe  they  were  not  of  its,  I  Joh.  2.  19. 

But  real  Saints .  true  Believers  (hall  MJottt ;  why  ?  becaufe,gr^;~ 
rr  »  he  that  is  in  them,  then  he  that  is  in  the  worlds  J  Joh .  4. 4.  -  -keep,    JUL 
by  the  #017"  GHOST  THAT  DWELLETH  TJ^VS. 

Chrtftians  ,    wdk.  **  the  Spirit,    and  pray  for  the  Spirit  ;   cry 
mightily  to  God  for  the  continual  p*e fence  and  r.peratien  of  (he  Holy 
Ghft-  and  kk  your  encouragement,take  along  with  ycu  that  blefTed     ^  liJ^ 
prom  fe  ofoor  Saviour. 

if  ye  t>hn  being  evil,  ktscw  how  to  give  gcodgifs  xn'.oycur  children, 
h'j&  much  more  jb^H  yo.rr  heavenly  Father  give  ike  holy  Spirit  to  them 


that  tokjeim  ? 


TS^ow  to  the  King  eternal,  Immortal^  inviftble   the  enly   wife  i  Tim, 
Cod,  be  honor,andglsry,  for  ever  and  ever.  Amen* 

FINIS. 


Books  Printed  for  Rafyb  Smith,  at  the 

Bible  in  Com-Hilh 

TH  E  works  of  that  learned  and  laborious  Divine  John  Weemfe^ 
in  four  Volumes,  4. 

Mr.  Bjfield  on  the  Collojfionsy  fol. 

Mr.  Thomas  Edwards  Gangraena ,  four  Volumes  in  4. 

zyiinfwortks  works,  fol. 

And  his  communion  of  Saints,  1 2. 

Dr.  Staughtons  heavenly  converfauon,  12. 

Bp.  Downam  on  the  Covenant  of  grace,  1 2. 

'is^oblns  Eflayes,  1 2. 

Mr.  Dickons  Expofiron  on  CMatthew. 

Mr.  Brinjley  a  learned  Treadle  of  Chrifts  Mediatorfhip  ,and  the 
fouls  implantion,  8. 

Mr.  Brinjley  Brazen  Serpent,  and  Chrifts  Membership 

Mr.  Dickson*  Ext  ofition  on  the  whole  book  of  the  Pfalms  one 
Volume,  8.  fecond  edition, 

Mr.  JVatfoKs  works,  viz,, 

1 .  The  Art  of  Divine  Contentment,  the  fourth  edition. 

2.  The  Chrlfilans  C barter >  (hewing  the  priviledges  of  believers 
in  this  life,  and  the  life  to  come, the  fifth  edition. 

Mr.  A  foes  Sermon,  at  Mr.  whitahers  funeral 

Dr.  Spur  flow  on  the  Promife,  fecond  edition. 
Retorfordon  the  Covenant  of  grace  — 
Mr.  Cottons  Expofition  on  the  book  of  Ecclefiafies  and  Canticles 
fecond  edition. 

A  learned  Treatife,  proving  the  Deity  of  the  Holy  Ghofh  by 

Mt.Eftwick; 

Mr.  Gurnah  Chriftian  Armor,  third  Edition. 

Mr.  Hutchefono\-\  the  Gofpel  according  to  St.  Johny  in  fol. 

On  the  twelve  fmall  Prophets,  fecond  edition. 

Mr.  Gurnals  Chriftians  Armour,  the  fecond  part. 

Dr.  Gftile  on  the  Canticles, 


a 


A  N 


ALPHABETICAL  TABLE 

Relating   to  the  chief     Heads  handled  in 
this  Treatis  e. 


a. 


ADAM  rlU  of  Creatidh,  to  keep  Adoption  a»  efit  of  faith       p.  a69. 
,aw.    p.  108,109.  TheMeWtie&ionsMKritly  ,    cajkier'd  whenwe 

come  i  0  heaven.  p.6  50. 

Anneis  their  fervice  to  the  Lord  Jefus 
Ch.  •   p.   323,  ^24.  not  confirmed , 
not  n  c  one  i  led  by  J  ejus  Chrift  as  Me- 
diator, p.  538,  3;  9* 
'.omians  rcfited.         p.42  J,  424. 
1  el  #f  5^/W/  ra  heaven,     p.  65  2. 


world,  p.  1 :6. 

on  atthu  feed.   137, 

Jfd£y  in* fatal 


fin  e ntred  into 
His  fin  is  entailed 
\\%.  tranfmit- 
139,  and  14c. 
nhzde  ou  s  wtthotft  any  impede).  . 
(fGods  ififiic'.  p.  14 1,  by  gene 
on,  not  imitation,    p.  142,  143. . 
received  by  him7  ma fl quicken  the  ac- 
c  ep  tar  ce  eft  /.-  g  y>  ^  ^  Ada  m .  p .  1 4  v 
srjtf    ^^  «/r  acquittance. 
p.   k;8. 
Advantage  great  by fyfiems  and  mo 
Rjligifin,  p.  1 6,17,1$ 

tion^itskjnds.  p.  436.   j/j    ;.;:/;;t 
437.      Divine 
pom  humane  Adoption.        p.  - 
Adopt  on; r -  0  ;  0  a  /?  l ;  5    . 

ibiJ. 
p. 


Atfaei&n^/Aw/^/. 


f5? 


t  to  G  as  be 


pag.  51,  52. 


'^. 


Aflur;  feB  of  faith. 


nd  bountjygromi 
P-    s 


B. 
»  remove  . 


Adaption ,' /  <?^j  ri  A  :.• .  p, 

priviledgesof  it. 
"Adoption  I  Birring 

on,  yet  not  divided  f  om  it,        p.  a  At 


p.4?2( 


p.*7 


imtor.  ien  .     ?* 


The  Table. 


Relief  of  L»ods  being,  the  foundation 

of  Religion,  p,   30.    fountain  of  cbc- 

Hence,  p.  .54. 

Bdief  of  Chrift  to  be  the  Son  of  God, 

W  not  eafie,  p.  66, 

Believing  y/Vw?y  6?  fubjcVt  of  Gofrel- 

repentance.  p.  489. 

Believers 9t heir  dignity  and  duty,     pag. 

...  433- 

Behevers  united  to  Chrift.        p.  278. 

Believers  whom.  p.  379. 

Believers perfonsy  graces^  and  duties  , 

relate  to  Christ.  p.  795 , ?06. 

Birth-right  defpifed,    is  dreadful,     p. 

Blefkdnefs  <?/"  w/wi  natural  retHtude. 

p.iii. 
BlefTed  ?y/W<?  ef  r/^  Ar#>  Covenant,  p. 

2  *4>  2S9- 
Bleffed,  how  fait  vf  tie  Saints.p.66^ 

*  66  c.' 
Bodies  of  Saints  rc+atihed 'to  fu/s.     p. 

Bodies  0/  Saint s  ana  fi.ners  a^]fer  M 
Refurreftion.  p.  591,  592. 

Body  of  man  fubielt    to    ijodsw>ath. 

p.  1  84. 

Body,  its  very  fc  If- fame  ffibftance  (hall 
be  raifed.  p.  591,  ^92,  59%  /# 
prime  endowments  at\Refurretiion,  p. 

jBodily  infirmities    frahen  off  in  he&ven. 

p.  6Ti. 
Blood  of  fin  to  be  jh  a  for  the  blood   cf 

Chrift.  p.   296. 

Bowing  rff  f/tf  ^amc  cf  Jcfus ,  #/;# 

it  means,  p.  521 .  £/  vshom  to  be  done, 

p.322,32S. 


c\ 


Caufe  encouragcth  to  fujfer.  p.2,}. 
Captain  enccxragt  th  co„  tcjvm  ibid. 

Call  ng  effeftml,  p.  3  $  3.  what  it  isy  and 

hew  wrought.  p.  } 57,   338. 

Called, W^.p. 3  ^  9.  /n?.  p.  7 60. by  what. 

ib.from  what  caHj  es,  p.3  61, 562,3  63. 

/>;  what?neans.  p.  3 6^.  "fs  *?/?#*•  end. 

p.  ^6 6.  when.  P-3^7. 

Call  is holy.ib.  heavenly,  p. 3 <%.wi '  hout 

noife.  p. 3  70.  immutable.  p.  3 7 1. 

Care aceompa;?:ah  true  r  pentance.  5:41 . 
Caferaf  ma*fdlen,helplefi  by    nature, 

207. 
Catech Tales  commended*  2 1 . 

Crr.ldren^f.  GW  by  Regeneration  and 


Adoption. 


43T- 


Children  of  God ,    /V^/V  carriage  dire^ 

^t:d\   r     ,    ,  44S>449>4*°. 

LhnliisLorJ,  how.  330,  331.  ^  ^W 


C  a' tame 


2,?. 


Chrift  #j  £r///j  (W.  2^6,  267,  and  truly 
man,  z6S.  God  and  man.  260. 

Chrift  and  prcmifes,  not  God  the  imme- 
diate ob.jeU  of  favmg  faith.         460. 

Ch rilHans  changes,  three.  ^ 7. 

Chrhiian  Religion rt [of triable.        4^3, 

Cot&Qye  bleffed,  what  kjnde  of  fpecch. 

C66,  66 j. 

Command  to  Adam  and  Covenant  of 
worlds.  122. 

fomplaints     against    God,   charmed, 

,      ;  26"7. 

Coinpafiion  to  ter.  thre*%  jheweth  afenfe 

of  our  own  natural    weaknef,      21  <r. 

foinmunion  an  evidence  of  union  with 

Chrifi.  5ST> 

Conditions 


Tho  Tabic. 


Conditions  in  order  to  mans  Re-  \ 
demption  between  God  the  Father, ' 
and  God  the  Son.      p.  222,223. 

Conqueft  of  enemies  ,  an  effefif  of 
Faith.  470. 


c<w(ifts.\\i26  ,1 27.  Hw  and  nfif 
given  h  Mofes,  128,  129, 
IiTael  was  tot  under  it  \  ibid. 
Men  on",  of  Cm  ift>  yet  under  it. 

130 


Confcience  proveth  that  there  is '  Covenant  of  Redemption  what    t 
a  God.  43  5  44.  j      *?y dn^  between  whom.  2 1 5,2 1  ,/y 

Confcience  engendrethfear.  46 ,47. .  2 1 8,  2  jp. 

Confent  of  Nations  univerfal  and  It  is  to  be  particularly  improved  by 
perpetual^  proves  that  there  is  a       Believers.  230,231,232. 

God.  48.  It  confirms  the  Covenant  cf  Grace^ 

Confeffion  of  fin  apart  of  Repen- 1      its  bleffings.  228,229. 

tance.    509,  510.    How   to  be  Covenant  what.  233, 

made.  511,512,513,514    Gofpel  Covenant  the  beft  of  Co- 

Convidiion,  wherein  it  confiftsy  and  \      venants,  2  3  5 ,  2 3P. 

how  it  acls.  493,494.  Covenant  of  Works  and  Grace, are 

Contrition,  wherein  it  confifls.496^  \      to  be  differenced  by  men.      131. 

497.  Covenant  of  Redemption  different 

Converfion,  its  parts.  50a .       from  Covenant  of  Grace.     218. 

Crown  of  Saints  in  heaven  jvhat.  Creation  the  work  of  God.         31, 

65 4.1ts  threefold  wreath.  655 >6$6,  Man    created   holy  and  mutable. 


Covenant   what   tt  means.    123, 

Covenants  in  Scripture .  235. 
Covenant  Natural ,wbatitis.  236. 
Legal,  what  it  is,  237,  238. 
Evangelical,  what  it  is,         239, 


xof. 

Creatures  execute  Gods  wrath  on 
man.  i8p.  Themfelves  liable  to 
Gods  wrath.  ipo. 

Creeds,  Apoflles^  Athanafii,  Ni- 
cene,e£r.  juftified.  20. 


Covenant,  an  ad  of  condefcenti-  [  Curfe   of  the  Law  due  to  man  by 
on  in  God.  130,  Imports  Gods  \      nature.  i8r. 


promift^  and  mans  duty,       239, 
Gods  dealing  with  Adam  in  Para- 
difir  how  and  why  called  a  Co- 
venant, X2J. 
Covenant  cf  Yferks  wherein  it 


Cure  of  fain  man>OmnipQtent  .20  Sa 

D 

Qeath  of  Chrift  its  kindey  manner 
Yyyy  and 


The  Table. 


and  grounds.  p. 283.7^  Reafons 
thereof.  290,291,292. 

Death  of  Chriji  a  [acrifce  ,and  on- 
ly fo  poj[ible.  342. 

Dpferving    cmfe    of  Chrift    his 
death.  345. 

Death  of  Christ  was  in  our  place 
and  (lead.  347. 

Diligence  in  duty  and  rcadinejfe  to 

dye  for  Chrift,  but  a  reafonable 

recommence  for  his  death  for  us, 

297^99, 

Chrift    dyed   willingly*  obediently 
and  humbly.         287,288,289. 

Death  of  Chrift  a  pregnant  Argu- 
ment to  Repentance.  528,  529,  j 

Death    deftrojed  by   the  death  of  \ 

Chrift.  303.  j 

Defire    accompanieth   Repentance.' 

544.  ; 

Dependence  on  God  the  duty   of 

fiich  as  believe  God  is.     60,61. 

Divel  an  enemy  to  Faith.      4&1..I 

.  Divels  fdjecJ  to  Refits  dm  ft.  3  2  6y  I 

327.  i 
Dive!  limited  by  Ch-ift  328., 
Do6riix  of  Tnniiy  to   be  prized 

8; 
Dominion  of  Stints. '  4^2, 


E 


£tecl  dead  in  ftn  before  calkd^an^ 


poor  in  the  world.  P  •  3  5  9 . 

!  Entrance  of  fin  into  the  world jvhat 

and  how.  i^Sm 

Enemies  of  man  foiled  by  the  death 

1      of  Chrift.  301. 

Entertainment  of  Chrift.       43^ 

Epiftle>0  the  Romans,   a  Module 

of  Religion.  8.  to  the  Hebrews. 

9.  to  Galathians./fe/.Ephefians. 

10.  Timothy  and  Titus,     ibid. 
Errors  are  obviated  by  a  Module  of 

^  Religion.  i25I4. 

Errors  about  Repentance.  55. 

Error  in  fundamentals  inconftftent 
with  Faith.  480. 

Morning  Exercife  when  it  begun , 
and  how  profitable  it  hath  been, 
23 y   24.      Duties    towards    it. 

&$ 

Extremity  of  hell  torments  by  their 
inflammation,  fire,  and  prepara- 
tion And  afjociation  with  Divels, 
628,625^630,631, 

Eternity  the  property   of  hetl  tor- 
ments. 6}2>633. 

Evidences  of  eternal  life  laid 'down 
An  a  Module.  jjt 

Exaltation  of  Chrift  oppofed  to  his 
Huniiation,  3065307.  Its  pri- 
ority to  his  humiliation  y  as  a 
merit  or  meer  antecedent,  dif- 
c uffed y  308  309.  it  was  exceed- 
g  high.  311. 

Exaltation  of  Chrift  by  three 'fteps ;. 
312,313,314.  Faith 


The  T?ble 


Faith  commended,      p.  afr¥i4f6. ! 
Faith  diflinguiflied  into   its  kinds. 

456,457- ! 

Faith  defined,  449.  By  its  genus  \ 
and  fubjecJ.  460.  causes  461/ 
462,463,464,465,466,467.' 
Effects.'  468,  469,  470,  471,; 
472, 473, 474-  properties. 47 55; 
^76A77A7s^doPP°fitesA79.  \ 
480,481.! 

Faith  //  faving ,  receiveth  whole 
Chrift  on  judgement  and  choice, 

475. 

Faith  growth  and perfevereth,  and 

puripeth.  477 ,  4783  479. 

Faith  <*W  falvation  how  connexed. 

473*474- 
Faith  (Irengthned  by  the  Covenant 

of  Redemption.  228. 

Faith  hmh  juflif.eth*  421. 

Faith  greatly  oppofed.  480.  , 

Faith  £0tfA  £?/wr  Repentance  in 
order  of  nature  as  its  caufe.490. 

Faith  7#  its  effential  acls  without 
its  reflexions ,is  thecaufc  of  Re- 
pentance. 491. 

Faith  of  Scriptures  authorities  U 
be  ftrengthened.  105.104. 

Falfe  Repentance  {even  kinds^viz. 
Popifh.  515  Pagan.  516.  Pro- 
fane, ibid.  Legale.  Slaves. 


\\A&.Snlltn$.')i%.2itukers  R/~ 
pent  ante.  ibid.  519. 

Fall  of' man  was  from  his  own  mu- 
table, (elf  determining  will.l  11. 

Federal  t  ran  faction  did  fafi  be- 
tween God  the  Father  and  Sonr 
and  that  from  all  eternity.   2 19, 

-226. 

Fear  of  God,  the  duty  of  fuch  who 
believe  God  is.  583  59. 

Fear  accompanieth  trite  Repentance, 

542« 
Filiation  to  God  is  by  Adoption  and 

Regeneration.  447* 

Filial  priviledges  Believers   com- 
forts* 451,452,453. 
Flefli  an  enemy  to  Faith,      480. 
Flefli  crucified  by  union  with  Chrift. 

391,392. 

Forme  of  found  words  to  be  held 
fa(t.  670,  By  Magiflrates  how* 
674,675,676,677.  By  Mini- 
fters  how.  678,  679.  By  the. 
People  how,  680,  681. 

Freedome  of  God,  Father  arid  Son 
in  transacting  the  Covenant  for 
mans  Redemption.  2  *  4. 

Free-grace  the  ground  of  Adoption 
and  Regeneration.  477, 

FruitfulnefTe  a  note  of  union  with 
Chrift.  392,393- 


Yyyy2 


God 


The  Table, 


G 


i  powerful  and  operative,  p.533. 
Grace  of  God  magnified  by  mans 
fall.  213,214.  Firflcaufe  im- 
^  pulfive  of  ju/lification.  420. 
Graces  are  the  fruits  of  the  Sfint. 

Grudge  not   the  pro/ferity  of  the 
wicked.  54  y# 


God  is.  p.30,31.    Gods  being  is 

evident  in  nature.    31.  &  4%. 

and  Scripture,  48,42. 

Gods  being  confiflem  with  the  ad- 

verfity  of  the  jufl,  and  pojperi- 

tj  of  the  wicked^  and  evidenced 

by  them,  45,  50,51. 

God  is  the  only  efficient  of  Faith. 

461,462. 
God  could  not  be  the   original  of 

fa.  in. 

Gods  glory  the  ground  of  Adopt- 

on  and  Regeneration.        447. 
God  as  Judge  juftifeth,  how  and 

when,  in, 

God   the  objeciof  beatifical  vifi- 

m-  654,655. 

Gofpel  a  good  caufe.  3. 

Gofpel-;^^  to  work  Faith. 465. 

and  call   loudly  to  Repentance. 

Gofpel  how  it  jufiifieth.  \l\%pu  1  n  (ff^*  S3  6^> 
CoiVd- Covenant  letter   than  the  ft?  V* >f^        <«*M3* 

Legal,  a4y  3.a4tf ,  247,  248.  i  ™d  h  If  Bar  0,(640,  641. 
GofpeJ-Mww,  of  propounding  R,-  j  ^  hinder ance,> 

pntance  is  ly  way  of  duty  and  JHerefie    an    hindrance   to    Faith, 


H 


Of  Hell,  621.  the  wicked  turned 
into  it.  623,11s  name  explained. 
ibid,  nature  defenbed.   624,  its 

fain.  ibid.  Tie  Properties  of  tts 

(Extremity/)  628, 
punifhment  .*<  C 

(Eternity.     3629, 

Hell    dtfeerned   by  the   Heathen. 

635. 


priviledge,  q2$ 

Gofpzl-Jrgumen's  pr(rvading  R<r 

pntance,mv(l-  pregnant  and  mo- 

„?i%  527,528. 

Gofpel- Bills  to  Repentance,  mok 


480. 
Herefies.  and  Errors  disbanded  when 
we  come  to  heaven.  649 

Hearing   mujl  be  fxt   and    con- 
ftant.     22,  So  it  will  help  Re- 
pentance. 


The  Table. 


pentance.  p.  545. 

Heart  the  fub)etl  of  Faith.  459.' 

and  (.eat  of  Holinefie.  558. 

Heaven.  647.  it  is   a  Kidgdomc, 

how.  649. 

Hindrances   to  the  underpanding 

Scripture^  what  the)  are,  and  how 

removed.  ico5ioi. 

Holding    fajl    what  it   meaneth. 

5. 

Holinefle.  554.  <*  (late, trade,  ha- 
bit and  di fp  opt  ten.  555. 

Holinefle  defined.  556. 

Holinefle  the  depgne  of  Cod  in  all 
his  acls.  559,5^0. 

Holinefle  constitutes  a  Chnflian  or 
Saint.  561^62. 

Holinefle  (preads    over   the  whole 


Humility  the  effect  of  fenpble  im- 
potency. p.  2 14. 

Humiliation  of  Chrifl.  278.  three 
fleps  of  it.  280,281.  the  man- 
ner of  it.  287. 

Humanity  of  Chrip,  a  miracle  of 
humiliation.  280. 

Humility   mufl  go  before  honour. 

333. 


I 


to 


Faith. 

483 


Ignorance    inconppent 

479.  dangerous. 
Impotency    of  man  pnee  the  fall' 

very  great.  202,  205 . 

Impoffible  to  recover  of  himfelf. 

204. 


man.  558.  j  Impotent  in  r effect  of   the  Law\ 

Holineffe  chanzetb  a  man.  557.!  205.  of  the  Geffel.  206 .. 
Holinefle  neceffarj  unto  commum-\  207. 

on  with  God.  5  63 .  i  Impotency  diierminedin  Scripture, 

ibid. 


Holinefle  its  properties.  567  .Com 
parrots ,  peace,  righteonjnejje,  un- 
hlameableneffe.26i.ns  oppofites^ 
flthinefje  of  flefh,  of  fpir.it ^over- 
reaching and  hjpoenpe.      5<5p5 

570. 
Holinefle  of  the  Publi flier  proveth 
the  Scripture  to  be  the  Word 
of  God.  94.  And  [0  doth 
the  holy  matter  preffed  in  it. 
91^2.  and  its  holy  Arguments, 

93- 


Impotency  no  tar  to  the  demand 
of  duty,  direction  of  means  5  or 
ififfiStion    of  pumprment.    210, 

2II52I252.I3. 

Impotency  //  to  be  feenand  known. 

214, 

Infants  di  (tempers  and  death y  an 
effect  and  evidence  if  original 
fin,  143 *  So  is  their  aptitude 
to  evil, and  backvpttdneff  to  good* 

H4« 
Inheritance 


The  Tabic. 


Inheritance  of  Saints  bath  mcor-  acquittance.                  P<4°3. 

rnption,  fuccefsion   or  iivifion.  Juftined  perfons  are  acquitted   on 

p. 441.  their  flea.         "                  419, 

Inheritance,  why  heaven  fo  called,  Juftification  its  c'aufes, 

661. 

r     sj**-      ^  Gods  free  zrace.        \ 

\  Adoption.  }  w  J   r  ?.  r   ' 

Inherited  by)  Donation.    \*6%.  Chnfis[«tsf*am. 

(Redcmftiony63.  f^f0^ 

t  r  •     .         1      -    •               o  ^  Law-giver, 

Infpiration  nw*'  #  imports.    37.  g^' 

Inventions,  <iW  w^wy    inventions  2  zpudre 

what  they  figni fie/  106. '  mrks% 

Indignation    accomfanieth  Repen-  Spirit                     J 

*■  ta/w.                                 442.  J 

Judgements  of  God  prevented.1)  2 1  , Juftification  by  what  plea  procu- 


421,422, 


522 #<W  removed  by  Repentance. 

5233524. 
L^/?  Judgement  provokes  holme fs. 
563.  W  perfwades  to  Repentance. 

Judge,  whom.  608.  Manner  of  his 
coming.  610 . 

Laft  Judgement,  ;7j  ^.  605; 
It    is    particular   and  general. 

60 6,  Tv/7  &  «*#/?  bc,a*idwhp,n. 

607.  its  method    and   order. 

609. 

Juftice  of  God  fatisfed  by  the.  death 

of  Chrift.  30  r. 

Juftification,    its   nature    opened. 

/[02,  ejrc. 
Differeth  from  SanBification.  ib. 
Juftified   implies  guilt,  plea  and 


red.  4q5, 

Juftification   not  from   Eternity. 

423. 

Juftification  procured  by    Chrifls 

de  ath.     341.     is  evident  by  the 


Pofiibility. 

Necejfity. 

Nature. 

Caufe. 

Vicegerency. 


342, 
>  343, 
344. 


Peculiarity  to  this  end.} 

Juftification  doth  manifefl  the  wif 
dome, I  olinejfe  and  mercy  of  God. 

428. 
Juftification  theprivUedge  of  the 
Gofp  el-Covenant.  140, 

Juftification 


The  Table, 


Juftification  the  ground  of  com- 
fort, p.429.  to  kt  (ought  by  fin- 
ners.   430.   prjzed    by   Saints. 


K 


Light    burning  and  fhining.     1. 
LikenefTe  of  finful  flefh   what  it 
432.I      means,  and  how  Chrift  was  foil  nd 
!     -Mi*.  281,282. 

j  Likeneflc  to  God  in  dignity,  offices 
and  dominion,  the  priviledge  of 
Kingly    Office    of  Chrift  >   what        Adoption.  441. 

it   is,  and  how  executed,  255,    Love  of  God,  Father  and  Son,ma- 

256.        nifeft  in  the  Covenant  of  Redem- 

Kingiy  Office  t  he  Saints  priviledge       ft  ion.  227. 

•  by  Adoption.  441.    Love    of    chrift    in   his  death. 

293.     and   union    with  Sinners, 
L  3S6. 

Love  to  God  the  evidence  of Faith 5  { 


r  Regulars.  7 
Law  )  l?  1 


concerning  his  being,       55,56, 

59* 
Lofle    of    all   good  ,  the    Paine 


< 

I  Ri  ■rid  at  a.  J 

Law  of  Cod  the  rule  of  rectitude.  r  ^itu'd      * 

T  ib<    of  Hei)  SfmUaf  >  dfes,  £26, 

LJW  given  Adam  m  Creation,  was  .    Eterbtnl       3 

^/r//y  natural,  partly   pofuive, 

ic8.  M 

Law  requirtth  duty,  exacts  penal- 
ty, tenifieih  mi  [tup; fief  h.    •  204,  f  Mans  cempofure  of  body,  and  font- 

205. 1       ers  of  (mlypm*  that  there  is  a 
Lav/  general  and  fpecial  obeyed  by         God.  ir 

ftfufCkift.  223,  224.    Man  comprehends  tie  wholefia.es 

■.'/led  in  Chnft   his  death.  j       of  fuch  a  creature.  \c6. 

301,    Mm  made  mutable,  though  holy, and 
given   in    Faradije  was  not  \      why.  H? 

executed    or     abrogated  ,     but  j  Man   is  depraved  \    a    '  fmftd. " 

in.. 
Iffittft 


xeleafed    and   difpenfed    with. 


The  Table. 


Mansmifery  h  fi*.l7$J74>l75>  ^ 

p.  176. 
Man,  not  Angels Subjects  of  Faith. 

455. 
Mediator    needful,      263,    264, 

265. 

Mediator  of  the  Covenant  of  Grace, 
who.  241,261. 

Mediator  one,  named  man ,  and 
why,  named  Chrift  ffiefus,and 
why.  ib. 

Mediator  is  chnfiy  and  none'  hut 
Chrift.  265, 266, &C 

Mediator  comfortable  in  all  condi- 
tions, giving  man  confidence  of 
acceffe  to  God,  2  54,2 5  5 . 

Mifery  inevitable  to  fuch  as  dej]?ife 
the  Mediator.  ib. 

Merit  of  Chnfv  the  ground  of  A- 
doption  and  Regeneration.    447. 

Method  it}  Sermons  neceffary  and 
profitable,  22. 

Means  of  Repentance.  546. 

Miniftry  needful  unto  Faith.  483. 

Minifters  mufl  be  burning  and  fin- 
ning lights.  1,2. 

Minifters    mufl    fuffer  affliction. 

ib. 

Mixture  of  grace  and  fin  is  in  the 
befl  men.  167. 

Mutability  the  meer  caufe  of  mans 
fin.  i\t. 

Mutability  of  mans  created  eft  ate 
was  jaft  and  nccefiarj.        113^ 


Mutability   attended  mans  Happi- 
nefie    as     well    as     Holincffe. 

p.  114. 

Mutability  and  its  fequel  mujl  lead 

us     to    God  for    confirmation. 

U9* 


N 


Name  of  Ghrift  part  of  his  Ex- 
altation. 315,  what  it  is.  316. 
how  it  is  above  every  Name. 
3X7>  3*8,  319,320.^*;  chrifls 
Name  was  given  by  God.  320, 

321. 

Nature  by  three  Arguments  proveth 
that  there  is  a  God.         30,31. 

Natural  Agents  by  their  operation, 
proveth  a  God.  42. 

Natural  confeience  proveth  a  God. 

43. 
Nature  fiained  with  Adams  fin. 

151. 

Nature  without  Divine  revelation 

difcovereth  not  a  Trinity,  nor  yet 

oppofeth  it  when  revealed,   jj, 

78,79>8o,  81. 

Nature  of  God  well  ftudied ,  a 
Jpecial  help  to  repentance.  547. 

New  Covenant  better  than  the  old. 

243. 

Nobility  no  caufe  of  boifting.  1 45, 

Notes  of  repentance,      539, 540. 

Objeft. 


The  Table. 


O 


Objeft  External  could  notnecejfi- 
tatemanto  fin.  p.  112. 

Objeft  of  New^  better  than  of  the 
Old  Covenant.  251. 

Obedi-  {Subjection    to  Commands ; 
ence  in  \submi(fion   to  Providence , 

The  duty  ofjuch  who  believe  Cod  is. 

Offence  atpreaching,Gods  anger  a- 
gainft  fin  is  groundlefi .  192,193, 

Offices  of  Chrifi  fit  him  to  be  the 
only  Mediator.  271,272. 

Offices  of  Chrifi  communicated  to 
the  Saints.  441, 

Old  Covenant  abrogated.        252. 

Oppofition  of  Chrtfi  confident  with 

jubjeffion  to  Chrifiyhcw.^ij^iS. 

Sin  Originale  originans,  difcufjed. 

Originale  originatum  5  difcuffed. 

Original  fin  is  a  defection.       112. 
Original,  bow  f aid  of  mans  pravity  k 

Original  fin  is  hard  to  be  under  flood. 

.   .  J34. 

Original  fm  confirmed  by  counjeL 

i^.Acknowledged  by  Heathens  .ib. 

Original  fm  is  called  man >  and  old 


manjn  what  Jenfe.  p.  1 5  7, 1 5  8 , 
*59>  « 60,161,  162.  a  body, and 
abody    of  fin.    161,163,  i6fa 

Original  fin  hath  polluted  mans  na- 
ture, 151,152,1^3. 

Original  fm  is  to  befubdued.     1 70, 

Original  fin  to  be  confffedandbt- 
wailed.  165, 

Original  fin  imbitters  all  worldly 
comforts,  171  . 

Ordinances   argue   original  fin  in 
mans  nature.  153. 

Ordinances  means  of  union  with 
Cbnft.  383. 


Pain  in  Chrifi;  his  death.  285,286. 
Pardon  of  fin  freely  given  >  how. 

425,42^. 
Parents  beget  their  children  in  their 
own  ima^e.  ijr. 

Parents  eood,  yet  children  by  natttrc 
evil.  152, 

Parents  care  for  pferity,  qttickned 
by  the  mi  (carriage  of  the  fir  [I  Pa- 
rent of  us  all.  1 47. 
Parents  childrens  looking  glaffes,  by 
which  theydreffe  their  lives,     ib. 
Penitent  mufi  be  humbkd^andwhy. 
498^$>>45o. 
Peace  a  duty  and bleffwgto  be  pur- 
eed.                                 556: 
Peace  an  effect  if  Faith.  47. 
Zzzz          Pelagius 


The  Table 


Pelagius  the  fir  ft  oppofer  of  origi-  1  Prayer,  its  extent  and  encourage* 


ml  fin. 


p.  1 44.       »*«**, 


p.262, 


Perfon  /#  theGodheadwhat  it  is. 69.  Preparations  of  heaven^  how  from 

Perfons  in  the  Godhead  three,     70J      the  foundation  of  the  world. 660 7 

Plurality  0/  perfons  in  the  Godhead  661 . 

proved.  71,  72, 73.  Preparation  to  laft judgement  cha- 

Perfons  in  the  Godhead  di  ft  inguifh-  j      ratfer'tfed.  &l7>6 1 8. 

ed^not  divided.  75.  their  order  Prieftly  office  of  Chrift  5    W  & 

declared.  76.  j      parts.  272,  273. 

Perfon,  promifes,  properties  and  pro-  \  Price  */f  A*  /**/  0/  C^r//?  /&#  ^4^. 


vidences  of  Chrift^  all  belong  to 
believers.  3935  3^4. 

Perfecution  of  Saints  a  cnmfonfin, 

386. 
Perfeverance  of  Saints  certain. 387. 
Pleading  at  Gods  bar  neceffary  toju- 
(liftcation.  404. 

Pica  of  not  guilty  can  never  procure 
juftification  at  Gods  bar.     405. 
Popifli  Repentance  falfe.  515. 

Pravity  and  inbred  corruptionjvhat 
it  is.  IS1),  the  parts  of  it.   15^, 
jpravity  and  a  naughty  nature  is  m 
every  man.  150. 

Pravity  cf  the  nature  of  man  evi- 
denced 


^Scripture. 
ty    )  Salvation  of  Chrift. 
JSacnrntnts. 
<Sadefftfls. 


yer  an  help  to  repentance.   552. 
p:  oyer  anfrvered,  an  effect  of  Faith. 


2*8, 

Price  paid  for  manias  not  idem, 

but  tantundem.  425. 

Principle   and  caufe   two   diftinft 

things*  69, 

Principles  good  and  badjwo  diftinCi, 

blajphemous  to  afert.  1 1 2. 

Promifes  were  made  to  Chrift  on  the 

account   of  his    fatisfacJion  for 

mans  fin.  209,300. 

i  juftification, 
.1       r)  Sanciificaticn. 
Promifes  4SRefurrecfion, 
£  Eternal  life. 


The  Promifes  of  the  better  Cove- 
nant. 240,241. 

Promifes  of  temporal  mercy >3  better 
under  the  JVnvD  than  under  the 
old  Covenant.  248, 

Prottflant  dolhineoftht  imputation 
of  Chrift  s  right  coup,  cf  defended, 

3H 

profane 


The  7'able, 


Profane  repentance  what  it  is.p.$  1 6. 

Profpericy  of  profane,  no  flea  a- 

gain  ft  Deity.  5°,5r. 


Quakers   repentance ,    vile,  falfe 
~and  wicked.  518,  519. 


Relations  of  men  fubjecl  to  God> 
wrath.  p.  187. 

Relation  to  God ',  reafon  of  comfort 
and  duty,  436. 

Repentance  not  to  be  repented,  ex- 
plained 48  5, 


R 


Reafon  and  fenfation  evince  the  Di- 
vine authority  of  the  Scriptures. 

90. 

Revelation  from  God  admitted  by 

ally  and  reafon  it  fbould.     88,89. 

Revelation  not  to  be  received,  untill 

cleared  to  be  of  God.  ibid. 

Rectitude  is  conformity  to  a  Rule. 

107. 
Re&itude  0/Adam  byCreation,was 
of  the  whole  man,  under  ft andmg^ 
wiH  and fenfitive  appetite.   109, 
Re&itude  natural,  and  not  natural 
to  man, how.  11 1. 

Regeneration  explained.  442.  its 
Synonimat.^  M  is  defined,  ib. 
Regeneration  compared  with  natu- 
ral generation.  443,  444,   they 
agree  in  caufejuhjeff  and  manner 
of  produCvicn.  ib.r>445.  disa- 
gree if?  pro  femes.  446. 
Religion  w  thing  knows  dm  (Is  fa-  j 
utfafim  moft  excellent.    3  jo. 


(  Nature. 
In  its  \  Neceflity. 
v  Notes. 


487. 
520. 

539. 

Next  way  to  it.  546. 

Repentance  defined.  487. 

Repentance  is  arecefiion  from  fin, 

And  return  to  God.    502,  JO}, 

I  504,50?. 

Return  to  God,  the  fecond  part  of 

Converfion.^oS^oj,  508. 

Repentance,  feven falfe  kinds. 51 5, 

516,517,518. 

!  Repentance  contemned,  when. 3$4> 

I  335,53*. 

Repentance  neglecfed,  when,yind 

with  what  ifjue.  5  3  7'  5  3  8. 

I  Refurreftion  pofible  and  credible. 
\      575M8*,  583,584,  585.  what 

it  means,   ib.  who  to  be  raifed. 

480.  to 'be Relieved.  581.  rear 

fons  of  it.  586,587,  5 88,5  8p# 
Refurreftion  the  effect  of  the  New 

Covenant, and  union  with  Chxift. 

388. 
Refurredion  after  what  manner, and 

with  what  difference,  591.  hopp 
Zzzzz        effected 


The  Table 


effetfed.  p.  593.  it  is  to  be  belie- 
*vcd.  595-  a ground  of  comfort. 
ib.  5 96 ,5 97 ,5 9% >5 99. aground 
of  terror.  560.  how  made  happy 
to  our  [elves.  603,604. 

Revenge  accompanieth  repentance. 

545. 


Sacraments  in  the    old  Tefiament 
were  various  and  many .         112. 
!  Tree  of  life  a  Sacrament  in  Para— 
dife.  '  ibid. 

'  Sacraments  prove  corruption  of  na- 
ture. 153. 
Saints  are  good  company.  3 . 
Salvation  by  Chrift,  an  Argument 
of  original  praviiy.  153. 
Salvation  the  end  of  Faith.  473 . 
Salvation  difficult.  482. 
Sanftific&tion  Covenant priv Hedge . 

14. 

Satisfaction  of  Cbnfl    explained. 

337.33P.34o.341 


("Matter, 
its  -*Form. 
1  Terms, 


408, 
412, 

4*7. 


S a  t  i  s  r:i  c\  i on  not  made  by  man  him- 

(elf.  407.  but  by  Chrifl.  408, 

409 .410. and  how  done .     402. 

.-'.action  of  dm  (I-  the  only  plea 

;o  gwftire  j unification  at  Gods  j  J>in  a  deft  £}>  nothing  pofttive, 


bar.  i[># 

Scripture  the  Word  explained.  86. 

Scripture  proves  a  God.  48, 

Scripture  fimilitudes  (hew the union 
between  Chrifl  and  Believers.  3  84, 

Scripture  only  discovers  mans  natu- 
ral pravity.  1 5 1 . 

Sea  its  courfe  and  confinement*  pro- 
ved a  God.  35)3$. 

Secret  fins  difcovered  by  natural 
confeience.  ^t 

S  en  fe  of  Scrij  tures  power  on  the  foul, 
prove  them  Divine.  98. 

Senfe  of  fin,  and  (orrowfor  it ,  are 
precurfwe  parts  of  true  Repen- 
tance, 492. 

Senfe  of  a  fiw^  t  life  helps  to  Repen- 
tance. 3^9. 

S  el  f  fitful  to  be  (ludied.  168. 

Self  examination  an  help  to  Repen- 
tance. 54$. 

Severity  of  Godsjufiice.       295. 

Senfe  its  pain  in  h:ll.  626, 

f  Real  pre  fence  of  all  evil. 
-Con flit  u-   ImPnffion  of  juftice* 
ted  by    )P  erf  on  4  Feeling. 

<■  627,628. 

Sentence  of  lift  day.  614, 

Sight  of  things  invifible^  an  effeff 
of  Faith.  ^71* 

•  Sin  to  be  <  care  J7did  fled  from  643, 

644. 


t 


112 


The  Tabic. 


H3Jt  is mofi unreafonable.p.i  14. 
fubjetfs  man  to  m  impotency  of 
faving  himself.  115,  )ufltfieth 
God  in  pnmfhmg  man.  116,117. 
fhouldrather  begotten  outjhan  in- 
quired  hew  it  came  into  the  world. 

113. 

Sins  evil  [een  inChrift  his  death. 294 

Sin   better  di [covered  by  the  New, 

than  old  Covenant,  250, 

Sin  abolijhed  by  Chrifi  his  death, 

3°*5303. 
Sin  is  imputed  inherent,  extenfivc, 

diffufive.  165. 

Sin  may  exifl  and  pr  evade  in  a  true 

Saint,  505. 

Sin  mortified  by  the  Sprit,  3  89 . 
Sinner   elect,  and  called  the  fubjecis 

of  Faith.  4<5  o. 

S  ham  e  was  in  Chrifls  death.  206. 
Senfibie  [inner,  \ubyM  of  t?ue  re- 
pentance. 489. 
Society  in  heaven,  what. 658  659. 
Sons  of  God  partakers  of  the  whole 

e fence  of  the  Father,  is  the  fame 

numerical  nature.  66  67, 


,435 


/  Creation. 
Sonfiip   to  j  Generation 
God  is  by  1  Marriage. 

^Adoption. 

„     .  .     .    f  Honourable."! 
Sonflnp  fy  Jpree  )  437- 

Adoption    [PermaneiK  J  44o. 


Sonfhip  to  God \  marks  of  it .p.453; 

Sorrow  and  humility  ajher  fiii:h\ 

47^. 
Soul  of  Chrifi  fujfered^  4  j Q. 

Souls  in  heaven  fubjec?  to  $efus 

opnit  0/  God  m  man  afigneof  u- 
nion  with  Chsifi.  Z%9. 

Spiiit*?/  God]nflifeth,  how.    422. 

Spirits  ^///  /L#  £<?  chained,  whin 
Saints  £0  r<?  heaven.  652. 

Speed,  facilitates  repentances 2. 

Sting  0/    con[cience  a  note  of  Dei- 

fy-  45. 

Sting  in  Chrifi  his  death, 28 6, 287. 

Study  of  Scriptures  a  duty.  99,100. 

Suns  [cituation  and  motion  proveth  a 
God.  33,34. 

Sullen  repentance  what.  518. 

Syftems  0/  Religion  profitable  for 
Minifters  and  people,  5.  they  in- 
■  firud  in  the  faith  5  antidote  er- 
ror.    7,12.   ^0;?*  f /&*  frtf fl&.  1  6. 

help  the  under  (landing.  17.  the 
memory.  18.  affections.  J9.fuch 
are  found  m  Scripture.  6  7  8, 
9, 10  11.  12  13,  14  rj.  to  be 

fiudied  by  young  Divines .       21, 


Temptation 


The  Table. 


Temptation  of  Satan  did  not  ne- 

ceffitate  man  to  fin.    -      p.  1 1 2 . 
Things  in  heaven  fuhject  to  Cbrift, 

what.  323,324. 

Things  on  earth  ftityett  to  Chrijly 

what  they  are.  325. 

Things  under  the  earth.  326. 
Every  Tongue,  what  it  means. 32 9. 
Terms  of  Covenant  between  God 

the  Father  and  his  Son.     225, 

\Exatiifue ,    Intolerable -7 
Torments^EaJeleffe,  Remedilefi; 
of  Helly  jUniverfal  and  various, 
4629,630  631. 

Tryal  of  lafl  day  fha/l  he  1 .  Uni- 
verfal.  2.  Formal.  3.  Imparti- 
al. 4.  Exact.  5.  Perfpicuous.6. 

.  Supreme.  6io,  611,  612.  its 
confequence.  613. 

Trinity  proved  by  Old  Teflament 
test.  J2. New  Teflament  r^f]*). 

Turning  from  all  fin  to  God,  is  the 
formality  of  true  repentance.  5  o# 


U 


Union  of  two  natures  in  Chrift.with 

out  confufion  or  tranfmtttation.  270 

Union  ef  believers  andchnfl  ne 


ce(farH'?>377-  **&**  kind  it  is  not. 

3  79.    what  kind  it  is.  381,382. 

its  caufes.  3^3.  grounds.    385., 

its  marks.  389,390,391,  392. 

it  is  to  be  fought  byfinners>  and 

improved  by  Saints.  396,  397, 

3^8,399,400. 

Unbelievers  mi[er  able. a&. net  G$ds 

font.  447. 

Vocation,  its  twofold  eft  ate.    437. 

Vocation  a  RefurrecJion ,  a  new 

Creation.  361, 

W 

Will  of  God  fignified in  a  rule  of 
rectitude.  107. 

Witnefs  from  heaven  differs  in  fix 
particulars  from  witness  on  earth. 
67,  68.  we  have  both  to  prove 
ChnfttheSonof God.  $$ 

Word  of  Goddeclareth  his  wrath. 
181,182,183.' 

World  vifible,  its  being  and  parts. 

J1.  32. 

World  an  enemy  to  faith.  481.  to 
be  flighted  by   :aints.         545* 

Works  ,  their  ufe  in  point  of  Cove- 
nant. 126,127,  how  they  juflifie. 

4224 

Wrath  of  Godywhat,and  how  aggra- 
vated. 177,  178,  1799  iSok 
falleth  on  man  here.  1 84.  fully 
at  the  day  of  judgement.    1    d 

/he,  eik 


The  Table. 


jhewcth  his  juftice  and  wi[dowe9\ 
£e  aveidU.  i£75  198. 


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chrift.  280,281.'  544, 


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